Southern Baptist Theology in the Late Twentieth Century
Southwestern Journal of Theology
Volume 54, No. 2 – Spring 2012
Managing Editor: Malcolm B. Yarnell III
By Craig A. Evans and N.T. Wright. Edited by Troy A. Miller. Louisville: Westminster John Knox, 2009. 116 + xii pages. Paperback, $15.00.
This excellent little volume consists of three chapters which were originally lectures that Craig Evans and N.T. Wright presented at the Symposium for Church and Academy lecture series at Crichton College in Memphis, Tennessee (vii). They were the first two lecturers in an annual lecture series devoted to help close the wide gap between the academy and the church (viii).
To keep this book on a popular level the chapters are modified versions of the lectures, and there are body notes rather than footnotes. However, neither scholar watered down the subject, and there are plenty of helpful citations and quotations from Scripture as well as rabbinical writings, Dead Sea Scrolls, and ancient historians, such as Josephus (e.g., xi–xii, 3–4, 12, 17, 26–27, 31, 48–52). Each scholar’s lectures cover areas about which he has published (in much greater detail than in this book) and is a recognized expert: Evans on Jesus’ death and burial and Wright on Jesus’ resurrection. Both write from the perspective that these were real events and not merely theological ideas—refreshing claims in light of today’s rampant skepticism in Historical Jesus research (2–5, 72, 104).
Since the book is easily readable in one sitting, one might assume it is helpful only to the novice; however, this is not the case. Even the expert can find something new, such as Evan’s noting that from examination of the bones of executed criminals in ancient Rome, in over half of the beheadings it took two or three stokes of the axe to severe the head (56)! This fact helps lend credence to Evan’s assertion that it was common practice to bury executed criminals during peacetime (but not during wartime) in Rome, thus countering the critics’ claim that no one would have buried Jesus’ body (58–59, 62).
Both writers give helpful answers to common criticisms of the death, burial, and resurrection of Jesus: (1) the seemingly contradictory evidence of Jesus’ hearings and trials (14–16), Pilate’s Passover pardon (20–22), Pilate’s wavering on what to do with Jesus (24), the alleged scandal of burying Jesus since He was crucified (62), the claim that the disciples went to the wrong tomb (64–65), the assertion Jesus did not die (3–5, 65), the claim it was merely a vision or metaphor rather than a physical resurrection of Jesus (101–03), the ludicrous belief that Jesus’ family tomb and his ossuary have been found (65–68), and the seemingly contradictory accounts of the empty tomb and Jesus’ resurrection appearances (79–81).
Highlights of Evan’s chapters are his descriptions of the necessity of burial in the ancient Mediterranean world (46–53) and of archeological evidence of burial in the Roman era (53–59). Highlights of Wright’s chapter are his seven ways the early Christian belief differed from the Jewish belief in resurrection (84–95) and four strange features of the canonical Gospel accounts that attest to their earliness and authenticity (95–100). It is refreshing that both Evans and Wright do not sideline the Gospel of John but use that Gospel on par with the Synoptic Gospels, unlike many scholars today (i.e., 15–17, 45–46, 83–84).
Even though the purpose of this book was to present the three lectures, it would have been interesting to have a short chapter where each lecturer gives a response on the lecture of the other. Also, although the body notes are helpful and especially ample in Evan’s chapters, there are some references that did not have citations (39). Other criticisms are minor, such as wondering why Evans mentions reasons they offered Jesus wine during the crucifixion but does not mention that Jesus said, “I thirst” (John 19:28).
This book is an excellent volume, especially for people who are not familiar with scholarly writings on these subjects. It certainly is commendable for meeting its purpose of bridging the gap between the church and the academy.
