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Criterion of multiple attestation

The criterion of multiple attestation is a key methodological principle in historical Jesus research, positing that a saying, deed, or motif attributed to Jesus is more likely to be authentic if it appears in two or more independent sources, such as the Synoptic Gospels (e.g., Mark and Q) or non-canonical texts, thereby suggesting its early and widespread circulation rather than later invention.^[1] This criterion assumes that material shared across diverse, unattested traditions originates closer to the historical figure, increasing its probability of reflecting actual events or teachings from Jesus' life.^[2] Originating in the early 20th century, the criterion was first articulated by F. C. Burkitt in 1906 as a way to identify reliable Gospel traditions predating German form criticism, and it was further developed by C. H. Dodd in the 1930s through his analysis of parables and kingdom sayings.^[1] In practice, scholars apply it alongside other authenticity criteria—such as dissimilarity or embarrassment—to corroborate elements like Jesus' baptism by John or his association with tax collectors and sinners, often relying on source-critical theories like the two-source hypothesis for the Synoptics.^[3] For instance, traditions attested in Mark, the hypothetical Q document, and special material in Matthew or Luke (M or L) are deemed more credible due to presumed independence.^[2] Despite its prominence in the "Third Quest" for the historical Jesus since the 1980s, the criterion faces significant critiques for its dependence on debated assumptions about source independence, which can be circular if based on unproven hypotheses like the existence of Q.^[1] Critics argue that multiple attestation primarily demonstrates the antiquity or popularity of a tradition among early Christian communities, not its direct link to the historical Jesus, as shared material could stem from common oral traditions or literary borrowing rather than eyewitness testimony.^[2] Recent scholarship, influenced by social memory theory, has thus called for reevaluating or supplementing it with broader contextual approaches to avoid over-reliance on individualistic authenticity judgments.^[3]

Origins and Definition

Historical Development

The criterion of multiple attestation has precursors in 19th-century German higher criticism, which applied historical and literary methods to biblical texts to distinguish authentic events from later theological developments. Scholars like David Friedrich Strauss, in Das Leben Jesu, kritisch bearbeitet (1835), critiqued the interdependence of the Gospel sources and analyzed them as products of communal myth-making rather than direct eyewitness accounts, laying groundwork for examining divergent traditions.^[1] However, the criterion itself was first formally articulated by F.C. Burkitt in 1906, in his work The Gospel History and Its Transmission, as a method to identify reliable Gospel traditions predating form criticism by positing that material in multiple independent sources is more likely authentic.^[1] It was further developed by C.H. Dodd in the 1930s through his analysis of parables and kingdom sayings, emphasizing early and widespread circulation of traditions.^[1] The early 20th century saw related developments in form criticism, which dissected the oral traditions underlying the written Gospels. Rudolf Bultmann's Die Geschichte der synoptischen Tradition (1921) served as a foundational text by classifying tradition units and assessing their transmission, indirectly supporting the value of independent attestations in establishing historicity, though Bultmann prioritized existential interpretation over strict historical recovery. This approach influenced the criterion's application, as form critics like Bultmann shifted focus from isolated sayings to their communal settings. A pivotal formalization occurred in the mid-20th century amid the transition from form criticism to redaction criticism (1950s–1970s), which examined how evangelists edited traditions for theological purposes. Norman Perrin's Rediscovering the Teaching of Jesus (1967) marked a milestone by explicitly articulating the criterion of multiple attestation as a method to authenticate material appearing in two or more independent sources, such as Mark, Q, and special material in Matthew or Luke, thereby grounding it in source-critical assumptions.^[4] In the 1980s, the criterion gained prominence through the Jesus Seminar and figures like John Dominic Crossan, who stressed multiple independent traditions as evidence of early, pre-literary origins. Crossan's works, including In Fragments: The Aphorisms of Jesus (1983), integrated this criterion with oral tradition analysis to reconstruct Jesus' teachings, influencing a generation of scholars to prioritize source diversity in historical Jesus research. This development related briefly to emerging criteria like dissimilarity, which complemented multiple attestation in debates over authenticity.

Core Principles

The criterion of multiple attestation holds that a saying or event from the life of Jesus is more likely to be historically authentic if it appears in two or more independent sources within early Christian literature. This principle increases the probability of authenticity by suggesting the tradition predates the sources themselves and thus originates closer to the historical events. Emerging from form-critical approaches in biblical scholarship, it serves as a tool for evaluating the reliability of gospel traditions without relying on theological presuppositions.^[2]^[5]^[6] A core requirement is the independence of the sources, meaning they must not stem from a shared literary tradition or direct dependence on one another. For example, material found in both the Gospel of Mark and the hypothetical Q source qualifies as multiply attested because these are viewed as distinct streams of tradition, whereas overlap between Matthew and Luke derived from Mark does not. This qualitative assessment of independence ensures that the attestation reflects widespread early circulation rather than authorial borrowing.^[5]^[7] The criterion encompasses both written and oral forms of attestation, with oral traditions qualifying if they demonstrably predate literary dependencies. Oral elements, such as pre-Markan passion narratives, are considered valid when evidence suggests they circulated independently before being incorporated into written gospels, thereby providing attestation from diverse transmission paths. This inclusion acknowledges the predominantly oral nature of early Christian memory preservation.^[8]^[5] Attestation typically demands at least two independent sources, but the evidential weight increases with three or more, prioritizing the quality of independence over sheer quantity. No formal probabilistic formula governs its application; instead, multiple lines of attestation shift the burden of proof toward authenticity by indicating early and broad acceptance of the tradition.^[2]^[5]

Application Methods

Independent Sources Assessment

The assessment of independent sources forms a foundational step in applying the criterion of multiple attestation, ensuring that attestations arise from distinct traditions rather than derivative copying or shared fabrication. Independence is typically evaluated through literary and traditio-historical analysis, distinguishing sources that derive from separate origins from those exhibiting direct dependence. This process presupposes the core principle that only attestations from truly independent sources enhance the probability of historicity, as dependent sources merely replicate earlier material without adding confirmatory value.^[2] The first step involves identifying potential sources that may attest to the same tradition. Scholars survey a range of early Christian documents, including the Synoptic Gospels (Matthew, Mark, and Luke), the Gospel of John, Pauline epistles, and non-canonical texts such as the Gospel of Thomas. This identification draws on the broader corpus of New Testament and extracanonical writings to catalog materials relevant to Jesus traditions, prioritizing those with apparent overlaps in content or theme. For instance, potential sources are selected based on their compositional dates and genres, such as narrative gospels versus epistolary writings, to map possible points of attestation.^[9] The second step entails analyzing literary dependence through textual criticism, examining interrelationships among identified sources to detect copying or derivation. A key example is the Synoptic problem, where the hypothesis of Markan priority posits that Matthew and Luke independently drew upon the Gospel of Mark as a primary source, rendering them non-independent for Markan material due to evident verbal agreements and shared structure. Textual critics employ methods like comparing vocabulary, syntax, and narrative order to trace dependencies, often concluding that shared passages indicate direct literary borrowing rather than parallel invention. This analysis disqualifies dependent sources from counting toward multiple attestation, as their content traces back to a single origin.^[10] The third step assesses oral versus written origins to infer independence, particularly when literary links are absent or ambiguous. Scholars evaluate the presence of multiple literary forms—such as parables, controversy dialogues, or sayings—distributed across sources, suggesting derivation from diverse oral streams rather than a unified written prototype. For example, the recurrence of similar motifs in varied forms across documents points to independent oral transmission chains that circulated prior to literary fixation. This assessment relies on form criticism to trace how traditions evolved in pre-literary stages, distinguishing autonomous oral developments from later written interconnections.^[2] Tools for this assessment include hypothetical documents like the Q source, a postulated collection of Jesus sayings shared by Matthew and Luke but independent from Mark. Under the two-source hypothesis, Q provides material distinct from Markan narratives, allowing scholars to treat Q-derived attestations as separate from those in Mark for purposes of multiple attestation. This tool strengthens evaluations by reconstructing lost intermediaries, with Q's independence affirmed through its unique content and order not paralleled in Mark. Such hypotheticals are tested against observable textual data to validate their utility in confirming source autonomy.^[10]

Attestation Types

The criterion of multiple attestation encompasses various forms of corroboration across independent sources, which scholars classify into verbal, thematic, and structural types to evaluate the reliability of traditions about the historical Jesus. These distinctions allow for a nuanced assessment of how shared material might reflect early oral or written traditions rather than later inventions or dependencies. Verbal attestation emphasizes linguistic similarities, thematic attestation focuses on conceptual motifs, and structural attestation highlights organizational parallels in narratives, each contributing to the overall evidential weight when sources are deemed independent. A special case involves attestation from non-Christian or potentially hostile sources, which adds external validation. Verbal attestation occurs when independent sources preserve exact or near-exact wording, indicating a common origin in pre-literary tradition rather than direct copying. This form is particularly compelling in cases where the phrasing is distinctive and unlikely to have arisen coincidentally. For instance, shared phrases between the hypothetical Q document (reconstructed from agreements in Matthew and Luke) and the Gospel of Mark, such as the wording in the parable of the mustard seed (Mark 4:30-32; Q in Matthew 13:31-32 and Luke 13:18-19), demonstrate verbal parallels that support the antiquity of the saying. Similarly, the temple prophecy in Mark 14:58 ("I will destroy this temple made with hands, and in three days I will build another, not made with hands") shows verbal similarity to John 2:19 through terms like katalysō (destroy) and lyō (destroy or dissolve), underscoring multiple attestation without evident literary borrowing. Scholars like John P. Meier apply this criterion to argue for the historicity of such traditions when verbal matches appear across Markan, Q, and Johannine strands.^[11] Thematic attestation involves the recurrence of common motifs or events in independent sources without close verbal agreement, suggesting a shared conceptual core rooted in early Christian memory. This type is useful for broader themes that may have been adapted in retelling but retain essential elements. An example is the baptism of Jesus, which appears thematically in the Markan tradition (Mark 1:9-11), Q material (implied in Luke 3:21-22 and paralleled in Matthew 3:13-17), and the Gospel of John (John 1:29-34), emphasizing motifs of divine endorsement and the Spirit's descent without identical wording. Such parallels indicate that the event circulated widely in primitive traditions, enhancing its historical plausibility under the criterion. Theologians like E. P. Sanders highlight how thematic consistency across sources, absent direct dependence, points to authentic recollection rather than fabricated embellishment. Structural attestation refers to parallel narrative frameworks or sequences in disparate sources, implying a preserved early outline of events that structured oral storytelling. This form is evident in sequences like the temptation of Jesus, briefly outlined in Mark 1:12-13 and expanded in Q (Matthew 4:1-11; Luke 4:1-13), where the progression from wilderness testing to angelic ministry forms a consistent skeleton despite varying details. These parallels suggest a shared proto-narrative tradition predating the gospels, as the structural alignment transcends surface differences. Research in the Journal of Biblical Literature notes that such frameworks in miracle stories, like the walking on water (Mark 6:45-52; Matthew 14:22-33; John 6:16-21), bolster attestation by revealing underlying compositional similarities.^[12] A distinct variant is attestation in hostile or non-Christian sources, which provides neutral or adversarial corroboration, rare but valuable for specific details like Jesus' execution. The Jewish historian Flavius Josephus references Jesus in Antiquities of the Jews 18.3.3, describing him as a wise man executed by Pilate, while the Roman historian Tacitus in Annals 15.44 notes Christus' suffering under Pilate during Tiberius' reign, confirming the crucifixion from pagan perspectives. These independent, non-devotional accounts offer multiple attestation for Jesus' existence and death, though they seldom extend to other events due to their brevity and incidental nature. Scholars such as Bart D. Ehrman emphasize their role in establishing baseline historicity beyond Christian texts.

Scholarly Examples

Gospel Narratives

The account of Jesus' baptism by John the Baptist exemplifies the criterion of multiple attestation within the canonical Gospels. This event appears in the Gospel of Mark (1:9-11), the hypothetical Q source as preserved in the parallel accounts of Matthew (3:13-17) and Luke (3:21-22), and the Gospel of John (1:29-34). Scholars identify these as independent traditions, with the Markan version drawing from a pre-Markan source that predates the evangelist's composition, thereby enhancing the criterion's application by demonstrating attestation across distinct literary streams.^[13]^[14] Another key application involves the institution of the Lord's Supper, a foundational Eucharistic tradition. It is attested in Mark (14:22-25), Paul's First Epistle to the Corinthians (11:23-25)—a letter predating the Gospel compositions and reflecting an early Christian formula—and elements traceable to Q traditions in the Synoptic parallels. This cross-attestation from Pauline and Gospel sources, independent in origin, underscores the event's rootedness in Jesus' ministry.^[15] Details of Jesus' crucifixion further illustrate the criterion's strength in Gospel narratives. The event receives multiple independent attestations through the passion narrative in Mark, the distinct Johannine account, and the pre-Pauline creedal formula in 1 Corinthians (15:3-8), which summarizes core kerygmatic elements predating the Gospels. These sources, varying in theological emphasis yet converging on the fact of crucifixion under Pontius Pilate, bolster arguments for its historicity.^[16]^[14] Scholarly consensus holds that such multiply attested events in the Gospels—Jesus' baptism, the Lord's Supper, and the crucifixion—provide robust evidence for the historicity of core aspects of Jesus' life and death within first-century Judaism. E. P. Sanders emphasizes this in his analysis, arguing that these traditions' independent origins strengthen the case for authentic historical kernels amid later interpretive developments.^[14]

Non-Canonical Sources

The criterion of multiple attestation extends beyond the canonical Gospels to extracanonical texts and early epistolary writings, where independent traditions can corroborate elements of Jesus' life, teachings, or significance.^[17] These sources, such as apocryphal gospels and Pauline letters, provide diverse attestations that predate or parallel the narrative Gospels, enhancing the case for historicity when independence is established.^[18] A key example involves sayings in the Gospel of Thomas, a non-canonical collection of 114 logia discovered in 1945 at Nag Hammadi and dated to the mid-2nd century, though some scholars argue for earlier oral traditions.^[19] Logion 20 parallels the parable of the mustard seed found in Mark 4:30-32 and Q (Matthew 13:31-32; Luke 13:18-19), describing the kingdom as a tiny seed growing into a large bush that shelters birds.^[20] This attestation is considered independent because Thomas shows no direct literary dependence on the Synoptics, suggesting a shared early tradition rather than borrowing.^[21] In contrast, the Protoevangelium of James, composed in the mid-2nd century, offers infancy narratives that expand on canonical accounts in Matthew and Luke, such as Mary's early life and the nativity details.^[22] However, its later date and evident reliance on Synoptic elements limit its value for multiple attestation, as the traditions appear derivative rather than parallel and independent.^[23] Pauline epistles, while canonical, provide non-narrative attestations independent of the Gospels, originating from the 50s CE and drawing on pre-Pauline oral traditions. The Christ hymn in Philippians 2:6-11, likely a pre-existing liturgical piece incorporated by Paul around 55-57 CE, describes Jesus' pre-existence, self-emptying, and exaltation, reflecting an early high Christology not derived from Gospel narratives.^[24] This hymn's poetic structure and theological content suggest it circulated in early Christian communities separately from later Gospel developments.^[25] Scholar John P. Meier, in his multi-volume work A Marginal Jew: Rethinking the Historical Jesus, applies the criterion to extracanonical sources like Thomas to affirm parables such as the mustard seed, arguing that multiple independent streams—Mark, Q, and Thomas—bolster their authenticity to the historical Jesus.^[26] Meier's analysis emphasizes how such attestations reveal diverse transmission paths for Jesus' teachings.^[27]

Critical Analysis

Strengths in Historicity

The criterion of multiple attestation enhances the historical reliability of Jesus traditions by demonstrating that certain sayings or events appear in multiple independent sources, thereby reducing the probability that they were invented within a single community or authorial agenda. This approach aligns with standard practices in ancient historiography, where corroboration from independent witnesses, such as the accounts of Tacitus and Josephus regarding early Christian persecutions under Nero, strengthens confidence in the occurrence of events despite potential biases in individual reports. Scholars like Bart Ehrman emphasize that such multiple, independent attestations provide a robust evidential base, as the likelihood of coincidental fabrication across disparate traditions diminishes significantly.^[28]^[29]^[30] When combined with other criteria, such as the criterion of embarrassment, multiple attestation further bolsters historicity by confirming traditions that would otherwise be unlikely to be preserved if fabricated. For instance, Jesus' baptism by John the Baptist is multiply attested in the Synoptic Gospels (Mark, Matthew, and Luke), with allusions in the Gospel of John, while also being embarrassing for early Christians due to its implication of Jesus needing repentance, making invention improbable. This synergy allows historians to cross-verify details that challenge theological expectations, thereby increasing overall evidential weight.^[31]^[32] In empirical applications, the criterion has supported the historicity of many core Jesus events during scholarly quests, including those of the Jesus Seminar in the 1980s and 1990s, where multiple attestation was a key factor in evaluating traditions like Jesus' role as a teacher and exorcist. The Seminar's methodical voting process affirmed several foundational elements of Jesus' life and ministry through this lens, contributing to a consensus on their probable origins in the historical figure.^[33]^[34] Its ongoing relevance is evident in the third quest for the historical Jesus, initiated in the 1980s, where scholars like N.T. Wright have employed multiple attestation to reconstruct Jesus' teachings on the kingdom of God, drawing from diverse sources including the Synoptics and non-canonical texts to argue for their rootedness in first-century Jewish contexts. Wright's analysis in Jesus and the Victory of God highlights how such attestations across literary forms and sources provide a cumulative case for authenticity, influencing contemporary historical reconstructions.^[35]^[36]

Limitations and Debates

One major limitation of the criterion of multiple attestation lies in the challenge of establishing the independence of sources, which can introduce circular reasoning into historical assessments. For instance, the reliance on hypothetical documents like the Q source to claim multiple independent attestations assumes the existence and independence of Q, yet this assumption is often justified by the very traditions it seeks to authenticate, creating a methodological loop. Dale C. Allison Jr. highlights this issue in his analysis, noting that such presuppositions undermine the criterion's reliability for verifying historicity. Another critique concerns the fluidity and variability inherent in oral traditions, where multiple attestations might stem from shared communal memories rather than distinct eyewitness accounts, thus not necessarily bolstering claims of historical fact. Richard Bauckham, while defending the role of eyewitness testimony in gospel formation, acknowledges that repeated traditions could reflect collective shaping within early Christian communities, potentially conflating memory with invention over time. This perspective underscores how the criterion may overestimate the evidential weight of parallels in oral-derived sources. The criterion also faces criticism for prioritizing the quantity of attestations over their qualitative strength, potentially sidelining robust single sources in favor of weaker multiples. James D. G. Dunn argues that a highly credible early witness, such as the apostle Paul, whose letters provide direct and contemporaneous insight, can offer greater historical assurance than scattered later attestations that lack similar proximity or detail. This overemphasis on multiplicity risks distorting evaluations by undervaluing source-specific merits like dating and context. Post-2000 developments in memory studies have intensified debates about the criterion's contribution to historicity, questioning whether multiple attestations reliably indicate authentic events or merely widespread interpretive frameworks. Chris Keith's examination reveals that cognitive and social memory processes often lead to convergent narratives shaped by group dynamics, diminishing the criterion's ability to distinguish fact from remembered impression in the Jesus tradition. These critiques, drawing on interdisciplinary insights, highlight an ongoing scholarly tension between the criterion's utility and its vulnerabilities in reconstructing the past.

References

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(PDF) Seven Theses on the so-called Criteria of Authenticity of ...
ria of authenticity. The criterion of multiple attestation has it that if a tradition passage or a. motif appears in two or more independent sources, it can be ...
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Mark Goodacre, “Criticizing the Criterion of Multiple Attestation: The Historical Jesus and the Question of Sources,” in Jesus, Criteria, and the Demise of ...
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by Norman Perrin. Chapter 1: The ... Before leaving the question of criteria, we must mention one further one: the criterion of multiple attestation.<|control11|><|separator|>
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[PDF] The “Criteria” for Authenticity - Biblical Studies.org.uk
It would appear then that despite various objections, the criterion of multiple attestation is a helpful tool for ascertaining the authenticity. of a gospel ...
[6]
The Rise and Fall of Criteria in Jesus Studies: Chapter 1 of ... - Vridar
Sep 27, 2012 · In the first part of this chapter Keith shows how the criteria used by historical Jesus scholars (criteria of embarrassment, of multiple attestation, of ...
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Mar 10, 2008 · The criterion of multiple attestation is a major player in the 'Historical Jesus' world and is used, amongst others, by Sanders, Meier, Ludemann ...
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The criterion of multiple attestation is crucial in biblical studies, particularly in historical Jesus studies. While doubts are often conceded about the ...
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This article will take a look at Q from three angles. First, we must see how Q is faring as one of the main planks in the classical two (or four) documents ...
[11]
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raises the question of the historicity of the verbal parallel itself. The criterion of multiple attestation supports the verbal paral- fulfillment texts. A ...
[12]
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tradition, (3) arguments based on structural parallels, and (4) arguments based on the ... On the other hand, the criterion of multiple attestation, which ...
[13]
[PDF] Jesus' Baptism: Its Historicity and Implications - Biblical Studies.org.uk
The two criteria of multiple attestation and embarrassment support the conclusion with a high level of probability that Jesus was baptized by John. This ...
[14]
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May 1, 1985 · This work takes up two related questions with regard to Jesus: his intention and his relationship to his contemporaries in Judaism.
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Sep 8, 2022 · For the Christian tradition, the historical connection and continuity of the Eucharist with the Last Supper is essential.
[16]
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May 24, 2013 · Multiple Attestation. Firstly, Jesus' death by crucifixion is multiply attested, by a fair number of ancient sources, both Christian and non- ...Crucifixion Historicity · Multiple Attestation · Non-Christian Sources<|control11|><|separator|>
[17]
The Criteria of Authenticity - Evidence Unseen
The criterion of multiple attestation. If a saying or event is recorded in several different independent sources, it increases the likelihood that it occurred.
[18]
The Reliability of the Gospels and the Historical Jesus
Dec 22, 2019 · ... Last Supper, arrested at the behest of the high priest in Jerusalem ... multiple attestation. Multiple attestation does not mean what ...
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[PDF] The Original gospel of Thomas in Translation - Gnostic Library
A Gnostic Gospel? 3. 1.1.1. An Alternative Solution. 3. 1.1.2. Characteristics of Early Syrian Christianity. 5. 1.1.3. An Ancient 'Orthodox' Syrian Gospel.
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Also, the only parable that seems to meet the criterion of multiple attestation is that of the mustard seed witnessed by Mark and Document Q (Mt 13:31-3|| Lk 13 ...
[21]
A Marginal Jew: Probing the Authenticity of the Parables - DTS Voice
Sep 19, 2017 · Unless a historian can apply one of his five primary criteria (embarrassment, discontinuity, multiple attestation, coherence, or rejection), the ...
[22]
How Reliable Is the 'Protoevangelium of James'? - Catholic Answers
The Protoevangelium of James is reliable in affirming the Incarnation, Virgin Birth, and also the Perpetual Virginity of the Blessed Mother.
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Faith, purity and the virgin birth | Psephizo
Jan 6, 2016 · ... multiple attestation', asking whether we have independent accounts ... As Dwight Longenecker points out, the Protoevangelium of James ...
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[PDF] Scholars Crossing - Liberty University
Sep 15, 2023 · 1, the pre-textual Christ hymn of Philippians 2:6-11, and Second Corinthians 5:19—which ... as multiple attestation. He claimed the synoptics were ...
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... multiple attestation across independent textual lines. ... Philippians 2:6–11 (the so-called “Christ Hymn ... Christology. The same can be said for ...
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In stock Free 20-day returnsThis book challenges that consensus and argues instead that only four parables—those of the Mustard Seed, the Evil Tenants, the Talents, and the Great Supper— ...
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Reconsidering the Parables of a "Marginal Jew" - The Living Church
Dec 10, 2020 · As Meier shows, multiple attestation is a notoriously hard criterion to satisfy given the standard working hypothesis (which Meier accepts) ...
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Jun 22, 2021 · Multiple attestation is one of the most important historical criteria for establishing what happened in the past – not just for historical Jesus ...
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The criterion of independent attestation says that if you have a tradition about something Jesus said and did that is attested in multiple, *independent* ...
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First, both Josephus and Lucian indicate that Jesus was regarded as wise. Second, Pliny, the Talmud, and Lucian imply He was a powerful and revered teacher.Missing: multiple criterion increases probability
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Multiple Attestation for Jesus - The Bart Ehrman Blog
Sep 10, 2025 · It's a standard of evidence, one of many. Modern courts of law, and ancient Jewish law, required multiple witnesses to accuse someone of a crime ...
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May 30, 2025 · From the mid 1950s onwards, they debated and developed a range of historical criteria – the so-called criteria of authenticity – which promised ...
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(2) In “miracles and the ancient mind,” I ask whether Professor John Dominic Crossan is correct in using parallels in ancient pagan and Jewish literature to ...
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365-day returnsFeb 7, 1997 · In this highly anticipated volume, NT Wright focuses directly on the historical Jesus: Who was he? What did he say? And what did he mean by it?
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NT. Wright, John Meier, and Historical Jesus Research - jstor
N.T. Wright's Jesus and the Victory of God" Journal for the Study of the New Testament ... teria, especially the criterion of multiple attestation of forms and.