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The question of the historicity of Jesus’ resurrection has been repeatedly probed, investigated and debated. And the results have varied widely. Perhaps some now regard this issue as the burned-over district of New Testament scholarship. Could there be any new and promising approach to this problem? Yes, answers Michael Licona.

For millennia the world has been driven by the differences between the great patriarchal religions. Western civilization–or Christendom, as it was once called–received its values and its confidence from a belief in God, the Father, and Jesus, his only son. But what if this conviction were founded on an error?

* How did monotheistic Jews of the early church come to see Jesus as a part of the unique identity of Israel’s God? Offering an alternative to “functional” and “ontic” Christology, Bauckham convincingly argues that the divine identity—who God truly is—can be witnessed in Jesus’ humiliation, suffering, death, and resurrection.

The books of the New Testament are not the infallible words of God. The texts were in a state of flux during the faith s early centuries. We can and should build on that flexible tradition.

Pentecost is perhaps the first festival appropriated from an ancient tradition to serve the purposes of the new Christian Way.

If we are honest, this parable of the wedding guests is perplexing and almost beyond understanding. It weaves here and there, turning expectations upside down and just when you think “I’ve got it!” – no you haven’t because it twists again.

What impudence of these two upstart fishermen to demand anything of God! These two brothers went to Jesus, not so much with a question or a petition or a prayer, but they went with a demand: “we want you to do for us whatever we ask.”

Former Professor of the Public Understanding of Science at Oxford; author of “The God Delusion” and “The Greatest Show on Earth. Q:What should pastors do if they no longer hold the defining beliefs of their denomination? Do clergy have a moral obligation not to challenge the sincere faith of their parishioners? If this requires them to dissemble from the pulpit, doesn’t this create systematic hypocrisy at the center of religion? What would you want your pastor to do with his or her personal doubts or loss of faith?
At a lunch party I was placed next to a well-known female rabbi, now ennobled. She asked me, somewhat belligerently, whether I said grace when it was my turn to do so at High Table dinner in my Oxford college. “Yes,” I replied, “Out of simple good manners and respect for the medieval traditions of my college.” She attacked me for hypocrisy, and was not amused when I quoted the great philosopher A J (Freddy) Ayer, who also was quite happy to recite the grace at the same college when he chanced to be Senior Fellow: “I will not utter falsehoods”, said Freddy genially, “But I have no objection to making meaningless statements.”
Humor was lost on this rabbi, so I tried to see if a serious explanation would go over any better. “To you, Rabbi, imprecations to God are meaningful, and therefore cannot sincerely come from an atheist. To me, ‘Benedictus benedicat’ is as empty and meaningless as ‘Lord love a duck’ or ‘Stone the crows.’ Just as I don’t seriously expect anybody to respond to my words by hurling rocks at innocent corvids, so it is a matter of blissful indifference to me whether I invoke the mealtime blessings of a non-existent deity or not. Non-existent is the operative phrase. In the convivial atmosphere of a college dinner, I cheerfully take the road of good manners and refrain from calling ostentatious attention to my unbelief – an unbelief, by the way, which is shared by most of my colleagues, and they too are quite happy to fall in with tradition.” Once again, the rabbi didn’t get it.
On the face of it, the disillusioned clergymen who form the subject of Dan Dennett’s and Linda La Scola’s study are less immune to the charge of hypocrisy. They are professionals, who accept a salary for preaching Christianity to a trusting flock. And what is true of atheist clergymen is scarcely less true of those who shelter behind Karen Armstrong-type apophatuousness, or ‘ground of all being’ obscurantism. That won’t wash, for the simple reason that it wouldn’t wash with the parishioners. To the trusting congregation, Karen Armstrong would be nothing more than a dishonest atheist, and who could disagree? You can just imagine the shocked bewilderment that would greet a ‘ground of all being’ theologian, if he tried that on with churchgoers who actually believe that Jesus was born of a virgin, walked on water, and died for their sins.
These dissembling pastors might therefore be accused of betraying a trust when they continue, Sunday after Sunday, to get up in the pulpit and bemuse churchgoers who take seriously the words that the clergyman himself does not – and yet continues to speak. Are they not grievously culpable for deceiving their congregation and accepting a salary for doing so?
No, their personal predicament warrants more sympathy than that. They know no other way of making a living. They stand to lose friends, family, and their respected place in the community, as well as salary and pension. All the more praise to Dan Barker, who had the courage to throw over the whole nonsensical enterprise and jointly found the admirable Freedom from Religion Foundation. But even Dan preached on for a year before taking the plunge.
As Dennett and La Scola mention, one of the things I would consider doing, if my charitable foundation managed to raise enough money, would be to endow retraining scholarships for clergymen who have lost their faith. Perhaps they could retrain as counselors, teachers, policemen – or even join the hallowed profession of carpenter?
The singular predicament of these men (and women) opens yet another window on the uniquely ridiculous nature of religious belief. What other career, apart from that of clergyman, can be so catastrophically ruined by a change of opinion, brought about by reading, say, or conversation? Does a doctor lose faith in medicine and have to resign his practice? Does a farmer lose faith in agriculture and have to give up, not just his farm but his wife and the goodwill of his entire community? In all areas except religion, we believe what we believe as a result of evidence. If new evidence comes in, we may change our beliefs. When decisive evidence for the Big Bang theory of the universe came to hand, astronomers who had previously espoused the Steady State Theory changed their minds: reluctantly in some cases, graciously in others. But the change didn’t tear their lives or their marriages apart, did not estrange them from their parents or their children. Only religion has the malign power to do that. Only religion is capable of making a mere change of mind a livelihood-threatening catastrophe, whose very contemplation demands grave courage. Yet another respect in which religion poisons everything.
BY RICHARD DAWKINS  |  MARCH 20, 2010; 6:51 AM ET

What is the relationship between the Jesus of history and the title accorded him as the “Christ?”  No matter what kind of Christian you may be, if Jesus is regarded to be fullest manifestation of God in the faith tradition we all call Christianity, just which Jesus are we talking about? And, how might we get from possibly being a disciple of this Jewish rabbi and spirit-sage, to “taking up a cross” of some kind for this “Christ?”  In a word, who’s got which Jesus?  This is Part II of a two-part commentary.

In order to discover inner peace and peace in our world, we will need to let go of traditional understandings of pain and suffering as God’s will. 

Regarding Heaven and Hell; Ah, but a man’s reach should exceed his grasp, or what’s a heaven for? – Robert Browning. An evangelical pastor of a mega-church, Rob Bell, creates a stir when he writes a little book, suggesting when it comes to a place called heaven, there’s room for everyone. What the hell?

Ehrman’s Forged delivers a stunning explication of one of the most substantial yet least discussed problems confronting the world of biblical scholarship.

In “The Cross, Payment or Gift?”, Professor Grace Brame – theologian, pastor, international speaker, singer, and retreat leader – brings her years of study and experience to bear on what is perhaps the central Christian question: Why did Jesus die?

Paul was a Hellenistic Jew, originally named Saul, from the tribe of Benjamin, who made a living from tent making or leatherworking. He called himself the “Apostle to the Gentiles” and was the most important of the early Christian evangelists.

In Giving Voice to the Silent Pulpit, author Barry Blood explores the many differences that exist between Popular Christianity and Academic Christianity.

Thatcher’s Jesus, The Voice, and the Text is a commentary on Werner Kelber’s milestone work, The Oral and the Written Gospel (1983). 

Anne Primavesi looks at ways that the Christian inheritance has contributed to or limited respect for biodiversity.