The Metaphysics of Historical Jesus Research

Jonathan Rowlands’ The Metaphysics of Historical Jesus Research: A Prolegomenon to a Future Quest for the Historical Jesus explores the philosophical underpinnings that have shaped historical Jesus studies. Divided into two parts, the book examines how worldviews influence historiographical decisions and how these have impacted various quests for the historical Jesus. Rowlands’ approach is both comprehensive and incisive, offering a sophisticated understanding of the metaphysical assumptions that underpin historical research on Jesus.

In the first part, Rowlands begins by examining the interplay between theology and history, both historically and in contemporary scholarship. He provides a robust definition of metaphysics and emphasizes the importance of worldviews, arguing that these are fundamental to historiographical decisions. He also contends that secular scholarship often harbors unacknowledged metaphysical assumptions guiding historical research.

Chapter 1 traces the historical development of the relationship between theology and history, showing how shifts in philosophical thought have influenced historical Jesus research. Rowlands highlights Ernst Troeltsch’s impact, noting his emphasis on excluding theological input from historical analysis. This approach led to a division between theology and history, which modernity further reinforced by viewing truth and meaning as products of rational analysis rather than historical inquiry.

In chapter 2, Rowlands offers a nuanced definition of metaphysics, highlighting its significance in shaping historiographical approaches. He defines metaphysics as the study of the foundations of reality, linking it to the concept of a worldview. Worldviews, comprising metaphysical presuppositions, shape our understanding of history and influence historical claims. He emphasizes that metaphysical presuppositions are unavoidable in historiographical work, as they inherently underpin historical claims, regardless of the epistemological legitimacy of metaphysics itself. This chapter provides essential conceptual tools for the rest of the book, emphasizing the relevance of metaphysical inquiry in historical and philosophical studies.

Chapter 3 explores worldviews in more detail, arguing that they shape our understanding of history. Rowlands traces the concept of Weltanschauung (the German word for “worldview,” but with a more all-encompassing meaning) from Immanuel Kant to Martin Heidegger, noting its limited influence on biblical studies and historical Jesus research. Different worldviews lead to different interpretations of historical data, guiding historians' selection of evidence and methodological approaches. He addresses the challenges of identifying one’s worldview and argues that recognizing it can lead to a more self-aware and critically reflective approach to historical research.

Building on the concepts introduced in the previous chapters, in chapter 4 Rowlands examines the role of worldviews in historiographical decision-making, arguing that all historiography is inherently influenced by one’s worldview. He emphasizes the distinction between a historian’s personal worldview and their historiographical worldview. Using case studies of R. G. Collingwood, Friedrich Nietzsche, and Maurice Blondel, he illustrates how different metaphysical assumptions lead to divergent historical interpretations.

Chapter 5 critiques secular scholarship, revealing its hidden metaphysical biases. Rowlands defines secularism by its exclusion of religious perspectives from public discourse and contends that modern historical Jesus research functions within a secular metaphysical framework. He examines key methodological shifts in the field, highlighting how secular presuppositions shape research agendas and interpretive strategies.

The second part of the book focuses on the impact of metaphysics on the various quests for the historical Jesus. In chapter 6, Rowlands analyzes the First Quest, highlighting the metaphysical assumptions that shaped early research. He discusses how Enlightenment rationalism and historical-critical methods influenced scholars like Hermann Samuel Reimarus, David Friedrich Strauss, and Albert Schweitzer, leading them to prioritize empirical criteria over theological considerations.

Chapter 7 transitions to the Second Quest, examining how mid-20th-century scholarship was influenced by figures like Karl Barth and Rudolf Bultmann. These scholars emphasized the transcendence of God and existential interpretations, leading to a more critical approach to historical Jesus studies. Rowlands argues that the Second Quest operated within a secular metaphysical framework, integrating historical and theological insights within critical methodologies.

In chapter 8, Rowlands analyzes the Third Quest, characterized by diverse methods and a focus on situating Jesus within his Jewish context. Scholars like E. P. Sanders, N. T. Wright, and John Dominic Crossan reflect this diversity, adopting a more holistic approach to historical Jesus research. Rowlands argues that, like the previous quests, the Third Quest operates within certain metaphysical frameworks. However, he notes that the Third Quest shows a greater openness to integrating religious and theological perspectives. This approach reflects a shift towards recognizing the value of diverse ways of knowing and understanding the historical Jesus. Rowlands highlights the importance of recognizing metaphysical assumptions to foster a more self-aware and critically reflective approach.

Chapter 9 explores N.T. Wright’s contributions, presenting them as a bridge between traditional and contemporary approaches. Wright’s work exemplifies the potential for integrating historical and theological perspectives, offering a more comprehensive understanding of Jesus.

In the final chapter, Rowlands suggests expanding the boundaries of historical Jesus research to incorporate a broader range of metaphysical perspectives. He argues that this can lead to a more nuanced understanding of Jesus, transcending the limitations of secular scholarship.

Rowlands’ work is a significant contribution to biblical studies and historical Jesus research. It provides a necessary philosophical framework for understanding the interplay between worldviews and historiographical methods. Rowlands’ analysis is thorough and thought-provoking, challenging readers to reconsider the foundations of their historical inquiries.

One of the book’s strengths is its clear articulation of the role of metaphysics in shaping historiographical decisions. By highlighting the influence of worldviews, Rowlands encourages scholars to engage in more self-aware research. His analysis of the various quests for the historical Jesus is insightful, providing a comprehensive overview of the field’s development and philosophical underpinnings.

While some readers may find his emphasis on metaphysics overly abstract, his use of concrete examples grounds his arguments. His critique of secular scholarship is contentious but valuable, contributing to the ongoing debate about the role of metaphysics in historical Jesus research.

Overall, The Metaphysics of Historical Jesus Research is an essential read for scholars and students of biblical studies, theology, and historiography. It offers a rigorous and nuanced exploration of the philosophical foundations of historical Jesus research, challenging readers to engage with the field in new and meaningful ways.

James C. Ungureanu is adjunct professor in the Intellectual Foundations program at Carthage College (Kenosha, Wisconsin).

James C. Ungureanu

Date Of Review:

September 13, 2024