“The ecstatic vision and social program sought to rebuild a society upward from its grass roots but on principles of religious and economic egalitarianism, with free healing brought directly to the peasant homes and free sharing of whatever they had in return. The deliberate conjunction of magic and meal, miracle and table, free compassion and open commensality, was a challenge launched not just at Judaism’s strictest purity regulations, or even at the Mediterranean’s patriarchal combination of honor and shame, patronage and clientage, but at civilization’s eternal inclination to draw lines, invoke boundaries, establish hierarchies, and maintain discriminations.”

“My point, once again, is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally.”

“To obtain and possess the kingdoms of the world, with their power and glory, by violent injustice is to worship Satan. To obtain and possess the kingdom, the power, and the glory by nonviolent justice is to worship God.”

“There were always historians who said [historical Jesus research] can not be done because of historical problems. There were always theologians who said it should not be done because of theological objections. And there were always scholars who said the former when they meant the latter.”

“[C]ontemporary Jesus research is still involved in textual looting, in attacks on the mound of Jesus tradition that do not begin from any overall stratigraphy, do not explain why this or that item was chosen for emphasis over some other one, and give the distinct impression that the researcher knew the result before beginning the search.”

“It is impossible to avoid the suspicion that historical Jesus research is a very safe place to do theology and call it history, to do autobiography and call it biography.”

“The past is recorded almost exclusively in the voices of elites and males, in the viewpoints of the wealthy and the powerful, in the visions of the literate and the educated.”

“The ecstatic vision and social program sought to rebuild a society upward from its grass roots but on principles of religious and economic egalitarianism, with free healing brought directly to the peasant homes and free sharing of whatever they had in return. The deliberate conjunction of magic and meal, miracle and table, free compassion and open commensality, was a challenge launched not just at Judaism’s strictest purity regulations, or even at the Mediterranean’s patriarchal combination of honor and shame, patronage and clientage, but at civilization’s eternal inclination to draw lines, invoke boundaries, establish hierarchies, and maintain discriminations.”