When Proving History came out, I had cited in it James Crossley’s well-known book Jesus in an Age of Terror as among several astute books criticizing the ideological biases of Jesus scholars–producing Jesuses that conveniently were just exactly what each scholar would have wanted, supporting contemporary political and religious opinions conveniently too well to be historically credible accounts of antiquity. As the abstract for Age of Terror summarizes it:
While owing much also to [a biased] Orientalist tradition, [the modern Arab-Israeli conflict] too is strongly echoed in scholarship of Christian origins where, for all the emphasis on the Jewishness of Jesus and the first Christians, it is extremely common to find Jesus or the first Christians being better than Judaism or overriding key symbols of Judaism as constructed by scholarship, done, ironically, by frequent ignoring of relevant Jewish texts. The end results of contemporary scholarship are not dramatically different from the results of the anti-Jewish and antisemitic scholarship of much of the twentieth century.
But I was not yet aware that Crossley had produced essentially a sequel (as it came out at the same time as Proving History): Jesus in an Age of Neoliberalism. This time his study…
…ranges across diverse topics: the dubious periodisation of the quest for the historical Jesus [based on the brilliant analysis of Bermejo-Rubio; I concur--ed.]; [the rising phenomenon of] ‘biblioblogging’; Jesus the ‘Great Man’ and western individualism; image-conscious Jesus scholarship; the ‘Jewishness’ of Jesus and the multicultural Other; evangelical and ‘mythical’ Jesuses; and the contradictions between personal beliefs and dominant ideological trends in the construction of historical Jesuses.
It was recently pointed out to me that this mention of ‘mythical’ Jesuses included some references to the recent debate over the historicity of Jesus, and even named me. But even besides that, this title would have made a perfect addition to my references on this topic in Proving History. So I bought it and have been skimming it for its utility.
In the process I caught a minor error that I should correct on the record for the benefit of posterity: Crossley cites my report on the Jesus Project conference in January of 2009 (Amherst Conference), and misreports something I said there, which in result misreports MacDonald’s position as well. I also find a problematic eliding of minority and female voices in the same chapter that is too commonly done when attempting to assess the New Atheism movement to go without comment. So I’ll say something on both.