![]() ![]() “‘The gospel narratives … are thus syntheses of history and story, of the oral history of an eyewitness and the interpretative and narrativizing procedures of an author.’ 16 In Byrskog’s account the eyewitnesses do not disappear behind a long process of anonymous transmission and formation of traditions by communities, but remain an influential presence in the communities, people who could be consulted, who told their stories and whose oral accounts lay at no great distance from the textualized form the Gospels gave them.” ( ) By comparison with the Gospels, any Jesus reconstructed by the quest cannot fail to be reductionist from the perspective of Christian faith and theology.” ( ) “What is in question is whether the reconstruction of a Jesus other than the Jesus of the Gospels, the attempt, in other words, to do all over again what the Evangelists did, though with different methods, critical historical methods, can ever provide the kind of access to the reality of Jesus that Christian faith and theology have always trusted we have in the Gospels. Oral testimony was preferable to written sources, and witnesses who could contribute the insider perspective only available from those who had participated in the events were preferred to detached observers.” ( ) ![]() “Byrskog has shown that testimony-the stories told by involved participants in the events-was not alien to ancient historiography but essential to it. ![]() Logos Research Subscription for Schools. ![]()
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