Another point bothered me a great deal.
All these skeptics insisted that the Gospels were late documents, that the prophesies in them had been written after the Fall of Jerusalem. But the more I read about the Fall of Jerusalem, the more I couldn't understand this.
The Fall of Jerusalem was horrific, and involved an enormous and cataclysmic war, a war that went on and on for years in Palestine, followed by other revolts and persecutions, and punitive laws. As I read about this in the pages of S. G. F. Brandon, and in Josephus, I found myself amazed by the details of this appalling disaster in which the greatest Temple of the ancient world was forever destroyed.
I had never truly confronted these events before, never tried to comprehend them. And now I found it absolutely impossible that the Gospel writers could not have included the Fall of the Temple in their work had they written after it as critics insist.
It simply didn't and doesn't make sense.
These Gospel writers were in a Judeo-Christian cult. That's what Christianity was. And the core story of Judaism has to do with redemption from Egypt, and redemption from Babylon. And before redemption from Babylon there was a Fall of Jerusalem in which the Jews were taken to Babylon. And here we have this horrible war. Would Christian writers not have written about it had they seen it? Would they not have seen in the Fall of Jerusalem some echo of the Babylonian conquest? Of course they would have. They were writing for Jews and Gentiles.
The way the skeptics put this issue aside, they simply assumed the Gospels were late documents because of these prophesies in the Gospels. This does not begin to convince.
Before I leave this question of the Jewish War and the Fall of the Temple, let me make this suggestion. When Jewish and Christian scholars begin to take this war seriously, when they begin to really study what happened during the terrible years of the siege of Jerusalem, the destruction of the Temple, and the revolts that continued in Palestine right up through Bar Kokhba, when they focus upon the persecution of Christians in Palestine by Jews; upon the civil war in Rome in the 60s which Kenneth L. Gentry so well describes in his work Before Jerusalem Fell; as well as the persecution of Jews in the Diaspora during this period - in sum, when all of this dark era is brought into the light of examination - Bible studies will change.
Right now, scholars neglect or ignore the realities of this period. To some it seems a two-thousand-year-old embarrassment and I'm not sure I understand why.
But I am convinced that the key to understanding the Gospels is that they were written before all this ever happened. That's why they were preserved without question though they contradicted one another. They came from a time that was, for later Christians, catastrophically lost forever.
As I continued my quest, I discovered a scholarship quite different from that of the skeptics - that of John A. T. Robinson, in The Priority of John. In reading his descriptions, which took seriously the words of the Gospel itself, I saw what was happening to Jesus in the text of John.
It was a turning point. I was able to enter the Fourth Gospel, and see Jesus alive and moving. And what eventually emerged for me from the Gospels was their unique coherence, their personalities - the inevitable stamp of individual authorship.
Of course John A. T. Robinson made the case for an early date for the Gospels far better than I ever could. He made it brilliantly in 1975, and he took to task the liberal scholars for their assumptions then in Redating the New Testament, but what he said is as true now as it was when he wrote those words.
After Robinson I made many great discoveries, among them Richard Bauckham who in The Gospels for All Christians soundly refutes the idea that isolated communities produced the Gospels and shows what is obvious, that they were written to be circulated and read by all.
The work of Martin Hengel is brilliant in clearing away assumptions, and his achievements are enormous. I continue to study him.
The scholarship of Jacob Neusner cannot be praised enough. His translations of the Mishnah and the Tosefta are of inestimable value, and his essays are brilliant. He is a giant. Among the Jewish scholars Géza Vermès and David Flusser certainly ought to be read. David Flusser drew my attention to things in Luke's Gospel which I hadn't seen before.
General books I found important that cover the entire development of Jesus in the arts include a great survey book by Charlotte Allen called The Human Christ, which discusses how the early quest for the historical Jesus influenced the motion-picture images of Jesus and Jesus in novels. The work of Luke Timothy Johnson has always been helpful, and so also the scholarship of Raymond E. Brown, and John P. Meier. The work of Seán Freyne on Galilee is extremely important as is the work of Eric M. Meyers.
Let me mention Larry Hurtado's Lord Jesus Christ, and Craig L. Blomberg's The Historical Reliability of John's Gospel, and the work of Craig S. Keener which I've only begun to read. I greatly admire Kenneth L. Gentry, Jr.
Roger Aus always teaches me something though I disagree with his conclusions completely. Mary S. Thompson's work is wonderful.
Highly recommended are the works of Robert Alter and Frank Kermode on the Bible as literature, and Mimesis by Erich Auerbach. In general, I must praise the work of Ellis Rivkin, Lee I. Levine, Martin Goodman, Claude Tresmontant, Jonathan Reed, Bruce J. Malina, Kenneth Bailey, D. Moody Smith, C. H. Dodd, D. A. Carson, Leon Morris, R. Alan Culpepper, and the great Joachim Jeremias. My special thanks to BibleGateway.com.
I learned something from every single book I examined.
The scholar who has given me perhaps some of my most important insights and who continues to do so through his enormous output is N. T. Wright. N. T. Wright is one of the most brilliant writers I've ever read, and his generosity in embracing the skeptics and commenting on their arguments is an inspiration. His faith is immense, and his knowledge vast.
In his book The Resurrection of the Son of God, he answers solidly the question that has haunted me all my life. Christianity achieved what it did, according to N. T. Wright, because Jesus rose from the dead.
It was the fact of the resurrection that sent the apostles out into the world with the force necessary to create Christianity. Nothing else would have done it but that.
Wright does a great deal more to put the entire question into historical perspective. How can I do justice to him here? I can only recommend him without reservation, and go on studying him.
Of course my quest is not over. There are thousands of pages of the above-mentioned scholars to be read and reread.
There is so much of Josephus and Philo and Tacitus and Cicero and Julius Caesar that I have yet to cover. And there are so many texts on archaeology - I must go back to Freyne and Eric Meyers in Galilee, and things are being dug up in Palestine, and new books on the Gospels are being printed as I write.