Meier, John. „Finding the Historical Jesus: An Interview With John P. Meier”. St. Anthony Messenger. Pristupljeno 2011-Jan-06. »...I think a lot of the confusion comes from the fact that people claim they are doing a quest for the historical Jesus when de facto they’re doing theology, albeit a theology that is indeed historically informed. Go all the way back to Reimarus, through Schleiermacher, all the way down the line through Bultmann, Kasemann, Bornkamm. These are basically people who are theologians, doing a more modern type of Christology [a faith-based study of Jesus Christ]...«
Schaberg, Jane (1997). „A Feminist Experience of Historical·Jesus Scholarship”. u: William E. Arnal and Michel Desjardins. WHOSE HISTORICAL JESUS?. Ontario: Wilfrid Laurier University Press. str. 146. ISBN0-88920-295-8. »...I wanted also to address the issue of what seems to me its present ineffectuality, its lack of contribution: that is, the ignoring, censoring, dismissing, silencing and trivializing of feminist scholarship, as well as its appropriation without attribution, which is a form of silencing...«
bibleinterp.com
Hendel, Ronald (June 2010). „Knowledge and Power in Biblical Scholarship”. Pristupljeno 06. 01. 2011. »...The problem at hand is how to preserve the critical study of the Bible in a professional society that has lowered its standards to the degree that apologetics passes as scholarship...«
Miller, Robert (July 2003). „THE JESUS SEMINAR AND THE PUBLIC”. Pristupljeno 2011-Jan-11. »...There seems to be a widespread assumption that academics who speak publicly about religion should keep their views to themselves if they might be unsettling to the beliefs of mainstream Christians...«
Marvin Meyer; Rodolphe Kasser; Gregor Wurst (17. 6. 2008.). The Gospel of Judas. National Geographic Books. str. 107–. ISBN9781426200489. Pristupljeno 15. 9. 2010.
Akenson, Donald (1998). Surpassing wonder: the invention of the Bible and the Talmuds. University of Chicago Press. str. 539–555. Pristupljeno 2011-Jan-08. »...The point I shall argue below is that, the agreed evidentiary practices of the historians of Yeshua, despite their best efforts, have not been those of sound historical practice...«
following the conclusion of Josephus' Antiquities 18.5: "Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late."
Jewish Encyclopedia: Galilee: Characteristics of Galileans: "But it is for their faulty pronunciation that the Galileans are especially remembered: 'ayin and alef, and the gutturals generally, were confounded, no distinction being made between words like '"amar" (= "ḥamor," uss), "ḥamar" (wine), "'amar" (a garment), "emar" (a lamb: 'Er. 53b); therefore Galileans were not permitted to act as readers of public prayers (Meg. 24b)."
lumenchristischool.org
Brown, Raymond E. (1988). „The Beginnings of the Church”. Lumen Christi Catholic School, Welcome Recordings. Arhivirano iz originala na datum 2011-07-27. Pristupljeno 10. 2. 2011. »He made no statements about Gentiles (non-Jews.)Jesus is thinking of Israel, so he doesn't have to plan out any structures. He did one seemingly structural thing by calling the 12 apostles, which was a symbolic body. Jesus chose the 12 to "sit on the 12 thrones to judge the tribes of Israel," a symbolic role as the judges of the house of Israel.«
Brown, Raymond E. (1988). „The Beginnings of the Church”. Lumen Christi Catholic School, Welcome Recordings. Arhivirano iz originala na datum 2011-07-27. Pristupljeno 10. 2. 2011. »Jesus doesn't leave any writings/ instructions on founding a church. He doesn't talk directly about any of these foundational concerns or organizational matters (establishing feasts, priests, holy days, etc.) Why? Because he didn't have to. Israel already had Jesus in place structures and the organization of life: feasts, priesthood, etc. Jesus said, "I come for the lost sheep of the house of Israel." His whole ministry was in Israel.«
Brown, Raymond E. (1988). „The Beginnings of the Church”. Lumen Christi Catholic School, Welcome Recordings. Arhivirano iz originala na datum 2011-07-27. Pristupljeno 10. 2. 2011. »He made no statements about Gentiles (non-Jews.)Jesus is thinking of Israel, so he doesn't have to plan out any structures. He did one seemingly structural thing by calling the 12 apostles, which was a symbolic body. Jesus chose the 12 to "sit on the 12 thrones to judge the tribes of Israel," a symbolic role as the judges of the house of Israel.«
Brown, Raymond E. (1988). „The Beginnings of the Church”. Lumen Christi Catholic School, Welcome Recordings. Arhivirano iz originala na datum 2011-07-27. Pristupljeno 10. 2. 2011. »Jesus doesn't leave any writings/ instructions on founding a church. He doesn't talk directly about any of these foundational concerns or organizational matters (establishing feasts, priests, holy days, etc.) Why? Because he didn't have to. Israel already had Jesus in place structures and the organization of life: feasts, priesthood, etc. Jesus said, "I come for the lost sheep of the house of Israel." His whole ministry was in Israel.«
