A viable historical solution to the Jesus puzzle has taken place within the Guild of NT studies, the only discipline capable, not only of identifying our primary Scriptural source of apostolic witness, but of appropriately interpreting this source as well. However, “few are they who find it” even among well-known NT scholars. Finding it, this historical solution, is “a task to which specialized knowledge in the areas of philology, form and redaction criticism, literary criticism, history of religions, and New Testament theology necessarily applies.” (Hans Dieter Betz). “Over the last two centuries, there gradually emerged a new access to Jesus, made available through objective historical research.” (James M. Robinson). Under the force of present historical methods and knowledge this new access was brought to a highly creditable understanding during the 1980’s.
Schubert Ogden: “We now know not only that none of the Old Testament writings is prophetic witness to (Jesus), but also that none of the writings of the New Testament is apostolic witness to Jesus as the early church itself understood apostolicity. The sufficient evidence for this point in the case of the New Testament writings is that all of them have been shown to depend on sources, written or oral, earlier than themselves, and hence not to be the original and originating witness that the early church mistook them to be in judging them to be apostolic. [“the sufficient evidence” without the agonizing detail of what they do contain which now supplies the grist for the blogosphere mythicists’ mill] – - the witness of the apostles is still rightly taken to be the real ‘Christian’ norm, even if we today have to locate this norm, not In the writings of the New Testament but in the earliest stratum of (Scriptural) witness accessible to us, given our own methods of historical analysis and reconstruction. Betz identifies this earliest stratum to be the Sermon on the Mount (Matt. 5:3-7:27). “This source presents us with an early form – deriving from (the Jerusalem Jesus Movement) – which had direct links to the teaching the historical Jesus and thus constituted an alternative to Gentile Christianity as known above all from the letters of Paul and the Gospels, as well as the later writings of the New Testament. [All are written in the context of imaging the Christ of faith, not the man Jesus]. If the Sermon on the Mount represents a response to the teaching of Jesus critical of that of Gentile Christianity, then it serves unmistakably to underline the well-known fact of how little we know of Jesus and his teaching. The reasons for our lack of knowledge are of a hermeneutical sort and cannot be overcome by an access of good will (apologetics). The Gentile Christian authors of the Gospels transmitted to us only that part of the teaching of Jesus that they themselves understood, they handed on only that which they were able to translate into the thought categories of Gentile Christianity, and which they judged to be worthy of transmission.” (More to the point they included no more than they felt to be sufficient to lend historical credence to their Pauline Christ of faith myth). This calls for a new reconstruction of post death Jesus traditions. Ed Jones Dialogue – Vridar is such an attempt, it is in the form of a letter to R. Joseph Hoffmann about the now defunct Jesus Project. It is based largely on extracts from works of Ogden, Robinson and Betz. Link