God our Mother.

Our hangups about gender get in the way of understanding the Almighty.

Years ago I observed a rather heated discussion between two people about which pronoun to use for the Holy Spirit.

See, when people don’t know the Holy Spirit, they tend to refer to him as “it”—they think he’s a force, or God’s power, or otherwise don‘t realize he’s a person. The Greek word for spirit, πνεῦμα/néfma, isn’t much help in making this determination: In English nearly all our nouns are neuter, but in nearly every other language they’re not; they’re either masculine or feminine. Well, Greek has masculine, feminine, and neuter… and néfma is neuter. The writers of the New Testament didn’t try to masculinize it either, and turn it into πνεῦμος/néfmos or give it masculine noun-markers like ὁ πνεῦμα/o néfma, “the [he]-Spirit.” Nope, they went with the usual πνεῦμα ἅγιον/Néfma Ághion, “Holy Spirit”; τὸ πνεῦμα τοῦ θεοῦ, “God’s Spirit”—both neuter. Every reference to the Spirit in the NT is neuter.

But in the Old Testament, the Hebrew for spirit, רוּחַ/ruákh, is feminine.

I once heard a pastor claim the Old Testament noun might be feminine, and the New Testament noun might be neuter, but the writers of the NT treated néfma, whenever it meant the Holy Spirit, as if it’s a masculine noun. I thought that was interesting. Repeated the statement myself a few times. Then I took Greek in college and discovered it’s not so. (Would’ve been nice too: There are certain bits of Paul’s letters where it’s hard to tell whether he means our spirit or the Spirit, and if he always used masculine markers for the Holy Spirit, it’d make interpretation so much easier. But he didn’t.) Don’t know where this pastor got his idea, but it’s utterly bogus.

Because néfma is neuter, I gradually got in the habit of using neuter pronouns when I refer to spirits. After all, spirits are immaterial and have no gender: They’ve no chromosomes, no “plumbing,” so to speak; they’re not meant to breed nor marry. They’re neuter. So when an angel appears in the bible, I tend to call it “it.” That includes Satan. In fact an exorcist I met pointed out evil spirits certainly tend to act like unthinking animals rather than rational beings. So he naturally grew to refer to evil spirits as “it.” Sounds about right to me.

But because the Spirit’s name in Hebrew, רוּחַ־קֹ֖דֶשׁ/Ruákh-Qodéš (or as Christians who don’t know Hebrew tend to call him, רוּחַ הַקֹּ֜דֶשׁ/Ruákh haQodéš) is feminine, there are a growing number of Christians who refer to the Spirit as “she.”

Bear in mind it’s only by custom we refer to the Spirit as “he.” God is spirit, Jn 4.24 and before he became human, he had no DNA, no plumbing, which defined his gender. The LORD is “he” only because his self-chosen name, אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֖ה/Ehyéh Ašer Ehyéh (KJV “I AM THAT I AM” Ex 3.14), means he defines himself—and went with the pronouns “he” and “him” and “his,” or their equivalents in the bible’s languages. He describes himself, and Jesus describes him, as Father. Stands to reason “he” would be the pronoun for every person in the trinity, right?

But customs aren’t bible, and the Spirit of God is “she” throughout the Old Testament. So these Christians feel entirely justified in calling the Spirit “she.”

And this practice totally freaks out certain other Christians. Sexists in particular.

The cloud of witnesses.

Hebrews 12.1.

Hebrews 12.1 NIV

Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us…

Growing up, my pastor liked to start his sermons by referring to a recent football or baseball game. He was a big sports nerd, as were other people in our church.

Many of whom hate the label “sports nerd,” ’cause they’re from a generation where “nerd” wasn’t recognized—as it is today—as a good thing. Part of how they figured they could dodge the “nerd” label was by getting into sports: Supposedly sports is the opposite of nerdery. But it’s not at all. Nerdery is about obsessive interest, and sports nerds are frequently way bigger nerds than those who are into video games and comic books. Anyway I digress.

Mom wasn’t a fan, knew nothing about any of the teams or athletes Pastor would go on and on about, and wanted him to hurry up and get to Jesus. The sports references irritated her. “Why‘s he always gotta talk about sports?” she groused. Because that’s what nerds do.

And there’s precedent in the bible. Both Paul and the writer of Hebrews liked to make reference to track and field events. Every large city in the Roman Empire—Jerusalem included!—had an amphitheater where games were held. Yeah, sometimes they were gory gladiator fights. But there were also footraces and chariot races; same as NASCAR today, humans have always felt the need for speed. And the apostles liked to refer to these races as metaphors for the Christian life.

Problem is, lots of Christians don’t know about ancient sports, and don’t understand the references.

Namely there’s Hebrews’ author’s mention of a νέφος μαρτύρων/néfos martýron, “cloud of witnesses.” Christians read that and assume it refers to a crowd of witnesses. Which is actually how the NLT chose to render it.

Hebrews 12.1 NLT

Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us.

No, a néfos isn’t an ancient synonym of ὄχλος/ókhlos, “crowd.” You don‘t see other first-century authors using néfos to describe a lot of people. Clouds meant clouds. Or haze, or mist; or if the clouds weren’t made of water, smoke or dust.

But Christians make the assumption the “witnesses” refer to a large crowd of spectators on the sidelines or in the stands. And why are they on the sidelines? Why are they only witnessing our race, instead of getting down there on the field and helping, coaching, maybe running with us?

Well, I’ve heard many a preacher explain, it’s because they’re dead.

No, really. The word μάρτυς/mártys is properly translated “witness,” as in someone who saw something happen, and can therefore give testimony before a judge. But quite frequently Christians translate it literally as “martyr”—and our culture adds a whole extra meaning to that word. To us a martyr isn’t just someone who witnessed stuff. Martyrs are victims. They had stuff done to them. In the case of Christian martyrs, they usually got killed because they were Christian, and wouldn’t renounce Jesus even when threatened with death.

So these “witnesses“ aren’t just ordinary human spectators: They’re the ghosts of dead Christians. They’re in the stands because they can’t participate, ’cause they’re dead. But they can look down from heaven—which is up in the clouds, isn’t it? So that’s why the author of Hebrews brought up a cloud.

Yeah, it’s a thoroughly creepy idea. But popular Christian culture is full of ideas like this: Totally wrong, and kinda pagan, but nobody challenges or doubts them, because some folks actually find comfort in the idea of dead people watching over us. Unless it’s that one pervy uncle, and we’re bathing. But otherwise…

Nevermind. Should I get to the proper context of this verse? Probably should.

Jesus critiques the Pharisees’ loopholes.

Mark 7.6-13 • Matthew 15.3-9 • Luke 11.37-41.

So I mentioned when Jesus was accused of not washing his hands, we’re not talking about the kind of washing we do before we leave the bathroom. This was a ritual thing: Stick your arms in a barrel of water, lift them as if to pray (but prayer is optional), then go on your way… with wet hands. It was a Pharisee custom, loosely based on the ritual washing in temple. Had little to do with actual washing; it was barely hygienic. Not commanded in the scriptures either, so Jesus didn’t bother with it. His students likewise.

And when Jesus was challenged about it, he responded by challenging the Pharisees right back.

Mark 7.6-8 KWL 6 Jesus told the Pharisees and scribes, “Just as Isaiah prophesied about you hypocrites— like he wrote, ‘This people revere me with lip-service. Their hearts keep far away from me. 7 They worship me meaninglessly, teaching human decrees as if they’re my teachings’ Is 29.13 8 —you dismiss God’s command and cling to human tradition, washing pots and cups, and doing many similar such things.”

Matthew 15.7-9 KWL 7 “Hypocrites. Just as Isaiah prophesied about you, saying, 8 ‘These people revere me with lip-service. Their hearts keep far from me. 9 They worship me meaninglessly, teaching human decrees as if they’re my teachings.’ ” Is 29.13

Matthew has Jesus say this right after his criticism about Pharisee custom, and that last line of Mark 7.8 is actually from the Textus Receptus, not the oldest copies of Mark. That’s why you’ll find it in bible footnotes and the KJV. It’s a little redundant… and probably got added by some monk who was sick of having to do the dishes every night.

Jesus is briefer in the other gospels, but he has much the same objection: Exactly like Christianists, too many Pharisees had replaced God’s commands with their customs and loopholes.

Our culture tends to presume Pharisees were legalists, so that’s what “pharisee” means to a lot of people: Someone who’s so fixated on the rules, they don’t bother with grace. And yeah, sometimes Pharisees got that way, particularly when it came to Sabbath. But sometimes the early Christians also got so hung up on rules, we forgot grace. ’Cause all humans make that mistake.

But read your bible again: Other than their spin on honoring the Sabbath day, Jesus’s critiques of the Pharisees were regularly, consistently about their loopholes. About how they claimed to follow the Law, but their elders’ rulings permitted them to bend and break it all the time. They only pretended to follow God. That’s why Jesus kept calling ’em hypocrites: Their religion was fake. The outward trappings of Yahwism with none of the real commitment—and a seriously damaged relationship with the LORD.

’Cause if they really knew the LORD, they’d’ve quickly recognized his Son. Jn 8.19 Not tried to get him killed.

So in the rest of the following article: If you happen to see a whole lot of parallels between the Hebrews of Isaiah’s day, the Pharisees of Jesus’s, and the Christians of ours, y’ought not be surprised. Times change, but people still sin, and hypocrites still try to fake true religion.

Ghosts: The human spirit.

Technically “ghost“ means the very same thing as “spirit.” It’s why “Holy Spirit” and “Holy Ghost” refer to the very same person.

But over the last century English-speakers have grown to think of “ghosts” as the spirits of the dead. Humans usually. Sometimes animals. Whereas “spirit” can refer to an incorporeal being of any sort. But it wasn’t so long ago the words were fully interchangeable—as y’might notice in Charles Dickens’ A Christmas Carol. The “ghosts” of Christmas Past, Christmas Present, and Christmas Yet to Come, were not dead humans; the ghost of Jacob Marley was, though.

So. Since everybody nowadays equates “ghost” with dead humans, in this article so do I.

Humans are part spirit. In our makeup, we have a spirit; a non-material, incorporeal part of ourselves. When we die, the soul ceases to exist, but this spirit continues on. When we get resurrected, it goes back into our new body, and we once again become a living soul. This spirit is what I mean when I say “ghost.”

Yeah, there are Christians who squirm at this word: “I’m a Christian. We don’t believe in ghosts.” Yeah we do. They’re in the bible.

John 19.30 KJV

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Seems Jesus had a ghost, and when he died it left his body. And when he appeared alive to his students the next week, he wanted it to be clear he wasn’t still a ghost.

Luke 24.36-43 KWL

36 As the students said this, Jesus stood in their midst and told them, “Peace to you.” 37 The students were freaked out and frightened, thinking they were seeing a ghost. 38 Jesus told the students, “Why are you agitated, and why do disputes arise in your minds? 39 See my hands and my feet!—for I am him. Touch me and see!—for a ghost doesn’t have a body and bones like you see I have.” 40 Saying this, Jesus showed the students his hands and feet. 41 Yet in the students’ joy and wonder they still distrusted him. Jesus told them, “Does anyone here have food?” 42 They gave Jesus a piece of roast fish, 43 and Jesus took and ate it before the students.

Ghosts, said Jesus, don‘t have a body. Don’t have bones. Don’t eat. He wasn’t just accommodating their myths; he’d just been dead, and knew what dead people are and aren’t, can and can’t do. Whereas Jesus can do what ghosts can’t, ’cause he’s alive.

Of course the ability to appear and disappear makes people wonder about Jesus. But Philip did that later in Acts, Ac 8.39 so it’s not wholly outside the realm of God-empowered ability. Getting resurrected didn’t necessarily grant Jesus superpowers. But that’s a pretty big digression, so let’s go back to ghosts.

A definition of Christianism.

I frequently use the term Christianism on TXAB to describe people who practice the trappings of Christianity, but don’t follow Christ Jesus all that much. I didn’t coin the word; I got it from conservative blogger Andrew Sullivan. I first saw it in a piece he wrote for Time Magazine in 2006. I adopted it immediately.

His article is now behind Time’s paywall. So I decided to post the whole of it here.

Jesus didn’t wash his hands before eating. Eww.

Mark 7.1-5 • Matthew 15.1-2 • Luke 11.37-38.

Sad to say, your average Christian knows little to nothing about what’s in the Law, the commands the LORD handed down to Moses and the Hebrews in the desert. If they’re on a bible-reading plan, they skim the commands in Exodus through Deuteronomy ’cause they’re looking for the stories. The rest, they consider as effective a sleep aid as melatonin.

This is bad enough considering God still expects us to follow certain relevant commands. But when it comes to studying Jesus, these Christians don‘t know the difference between an actual, God-mandated command… and Pharisee tradition. So when Jesus butts heads with Pharisees ’cause he violated something, Christians regularly and wrongly assume Jesus was violating God’s commands.

In other words sinning. Which he never, ever did, no matter how much he was tempted. He 4.15 But weirdly, we imagine it was okay for Jesus to violate the Law, ’cause he was only violating the commands he nullified. The commands we ignore, ’cause didn’t Jesus come to do away with the Law? Absolutely not, Mt 5.17 but you try telling an irreligious person that Jesus expects ’em to behave themselves.

Jesus never violated a command. Never once. Never ever. For two reasons.

First, sin is defined by the Law. Break a command, even one of the little ones, and you sinned. Ro 7.7-12 And Jesus never sinned. 1Jn 3.5 Had he, he wouldn’t be able to die for our sins: He’d have to die, same as everyone, for his own sins. And if Jesus never paid off our sins, we’re never getting resurrected. When we die, we stay dead. No kingdom. No New Jerusalem.

Second, Jesus is God. The same God, the LORD Almighty, who handed down the Law in the first place. It’s his Law. Breaking his own Law goes against his very nature. He doesn’t get any special God-loophole so “it’s not a sin when Jesus does it.” If that were so, it’d be utterly meaningless when the apostles point out Jesus didn’t sin.

So let that sink in: Jesus never violated the Law. He taught us to follow his Law. His kerfuffles with Pharisees were never about breaking the Law: They were about violating the way Pharisee elders interpreted the Law. Jesus had his own interpretations—because he knew precisely what he meant when he handed down these commands in the first place. His view was the old wine, which is better. Lk 5.39 The Pharisee view was a more recent spin on the commands than the LORD’s original intent, i.e. new wine.

So today we’ll get into one of those disagreements Jesus had with Pharisees. Specifically about their custom of washing before meals.

…Which, when you think of it, is also our custom. And kind of an important one. Because we frequently eat with our hands. Apples, grapes, sandwiches, carrots, pizza, nachos, burritos… we don’t use utensils as often as we imagine. And Jesus’s culture used utensils for food preparation and serving, but eating was done with your hands. Even when you scooped out wet food… from the same bowl as everyone else. You’d better have clean hands.

But it seems Jesus was having a meal with Pharisees, and nobody saw him or his kids wash their hands. Understandably they made an issue of it. As would we. Even if it is Jesus. “Um… aren’t you gonna clean up first? I mean, you’ve been touching lepers…”

The bible “in the original Latin”: The Vulgate.

Every so often, when I tell people I study the bible in the original languages (not that I go round bragging I can read the original languages; it’s just they ask me how I do bible study, so I tell them) they comment, “Ah, in the original Latin.”

Nope, not Latin. I can stumble through Latin, but the bible’s written in Hebrew, Aramaic, and Greek. The very few Latin words in there, were transliterated into the Greek alphabet.

Most accept the correction. A few foolhardy few—you know the sort who’ve always gotta be right?—actually try to stand their ground. “But didn’t Jesus speak Latin? He did in The Passion of the Christ.” Yeah, that movie’s not as historically accurate as you think. The fact a white gentile plays Jesus—no matter how good a job he did—should usually tip you off.

Latin was the language of the western Roman Empire—and Greek the language of the eastern. Which includes Israel. Which includes Jesus and his apostles. When Christianity was legalized in the 300s, the western Romans of course wanted a bible in their language—just like the eastern Romans did, for the Septuagint and New Testament are both in Greek. Most of the bible had been translated into Latin already, but some parts were well done… and some parts sucked. Some OT books were translations of the Septuagint (the Greek OT), not the Tanakh (the Hebrew/Aramaic OT) —so, translations of a translation. There was no consistency throughout.

In 382 Rome’s bishop Damasus (they weren’t yet called popes), tasked his personal secretary, Eusebius Sophronius Hieronymus—whom we nowadays call St. Jerome—to fix the Latin-language bibles by doing a fresh retranslation of the gospels. Jerome did way more than that: He went to Israel, learned Hebrew and Aramaic, translated the entire Old Testament, and updated other parts of the New Testament. He’s largely responsible for the Latin translation we call the Vulgate 'vəl.ɡeɪt, from the term versio vulgata/“common version.” It was the bible of the western Romans—and after the Roman Empire receded to the east and historians relabeled it the Byzantine Empire, the official bible of the Roman Catholics. Until 1979, when Catholics came out with the New Vulgate.

Calling the Vulgate “the original Latin” is just as inaccurate as assuming the King James Version is the original. (Or as good as the original.) But for pagans, and newbie Christians who know nothing of church history, they don’t know any better, so of course they’re gonna make that mistake. Correct them kindly.

When Jesus loses students.

John 6.59-71.

So Jesus gave this big ol’ lesson on being the living bread who wants to save us—and expects our response to be a deep commitment. You gotta eat the living bread. And no, this doesn’t mean holy communion; this means really being one with Jesus. Really following him.

Tough teaching for a classroom of people who only wanted Jesus to overthrow the Romans for them, then give ’em free bread. Tough teaching for Christians nowadays, who only wanna live worry-free lives, then go to heaven and live in mansions. God did all the work of saving us, so they figure he can do all the work of everything else in Christendom. These folks don’t wanna actually do anything for God; they want cheap grace and passive Christianism. There’s not much difference between our motives.

But there is a big difference in our responses: The Galileans left.

Whereas Christians nowadays will say yes and amen, and pretend we’re all for the idea… then go out and demonstrate by our lifestyles we don’t believe a word of it… but be back in church every Sunday morning acting as if we do. Lemme keep being blunt: Both these behaviors are forms of apostasy. The only difference between the Galileans who left Jesus, and the Christians who pretend we’re still on board, is our rank hypocrisy. The Galileans at least had the balls to admit they were outa there.

Anyway back to the text, where the Galileans are on the fence about Jesus… so Jesus gives the fence a shake.

John 6.59-66 KWL

59 Jesus said this while teaching in the Kfar Nahum synagogue.

60 So, many of his students who heard him said, “This word is hard. Who can listen to it?”

61 Innately knowing his students kvetched about this, Jesus told them, “This upsets you?

62 So what about when you see the Son of Man rise to where he previously was?

63 It’s spirit which makes you alive; flesh gets you nowhere.

The sayings I tell you are spirit—are life— 64 but some of you don’t believe me.”

For Jesus knew from the beginning some didn’t believe—and one was his betrayer.

65 Jesus said, “This is why I told you nobody can come to me

unless they were given me by the Father.”

66 As a result of this lesson, many of his students went home and no longer followed him.

See, Jesus doesn’t want lukewarm followers. He wants us to be fruity. He wants people who connect with him, abide in him, pick up their crosses and follow him. Anybody who doesn’t wanna: It’d be best if they went home.

Transliteration: Because in some languages, you’re illiterate.

By now you’ve likely learned the bible wasn’t originally written in English. (Although good luck informing certain King James Only folks of this. Most of ’em know better, but there are some holdouts who still think God speaks in King James English.)

The bible was written in three dead languages, languages nobody speaks anymore. The present-day versions of these languages are not the same. Languages evolve.

• Modern Hebrew uses western word order (subject-verb-object, “I go home”), and ancient Hebrew uses middle eastern word order (verb-subject-object “Go I home”). Plus the vocabulary’s way bigger, what with all the loanwords from Yiddish, English, German, Russian, and Arabic. Plus the pronunciation’s different, much like the differences between American English and British English.
• Modern Greek has a new vocabulary, and follows new grammatical rules.
• Syriac speakers love to point out Jesus spoke “Aramaic” like them, but the Babylonian Aramaic of the bible (and the first-century Syrian Aramaic which Jesus spoke) is like saying Geoffrey Chaucer spoke English like us. He did… but when you try to read the Canterbury Tales, it’s obvious he kinda didn’t.

The Old Testament was written in what we call Biblical Hebrew—the older parts in Early Biblical Hebrew, and the Aramaic-influenced later parts in Later Biblical Hebrew. A few chapters were written in Aramaic, the language of the Babylonian Empire—the language Daniel put some of his visions into. After the Jews returned from Babylon, that’s what they spoke, and that’s what Jesus spoke, as demonstrated by the few direct quotes we have of him in the New Testament. As for the NT, it’s in a form of Alexandrian Greek we call Koine Greek, a term which comes from the word κοινή/kiní, “common.”

And I know; most of my readers don’t know these languages. I learned them in seminary, ’cause I wanted to know how to read the original texts of the bible. I wanted to read it unfiltered by a translator. Not that most translators don’t know what they’re doing; not that most English translations aren’t well done. They are. But if I’m gonna seriously study bible, I still wanna read the original, and go through the process of translation myself. That’s why I translate it for TXAB.

In so doing, I often need to talk about the original-language words. So I convert ’em into our alphabet so you can kinda read them. It’s called transliteration. People have always done it. Mark did it in the bible, converting some of Jesus’s Aramaic sayings into Greek characters, like so—

Mark 5.41-42 KWL

41He gripped the child’s hand

and told her, “Talítha kum”

(which is translated, “Get up, I say”)

42and the girl instantly got up, and was walking around—

she was 12 years old.

They were amazed and ecstatic.

—turning the original ܛܠܺܝܬ݂ܳܐ ܩܽܘܡܝ into ταλιθα κουμ for Greek-speakers who couldn’t read the Assyrian alphabet.

Until recently I’ve transliterated everything on this blog, and left the original Hebrew, Aramaic, and Greek out. ’Cause foreign languages intimidate certain people. Throw some Hebrew-alphabet words on a page, and people flinch: “Oh no, he’s writing in Hebrew! I can’t possibly read that. I can’t possibly read anything he’s written; he’ll get too technical for me.” I know; to many of you this sounds ridiculous. But I assure you people really do get that way. And I didn’t wanna alienate readers.

I’ve lately come to realize in so doing, I’m accommodating people’s irrational fears. And shouldn’t. Such fears are wholly inappropriate for Christians. If foreign languages freak you out, you need to get over it. Need to. It ruins your ability to share Jesus with foreigners—and with anybody who has compassion for foreigners. You know, like Jesus, who includes us foreigners in his kingdom. So here on out, I’m gonna include the original text in TXAB—and relax, I’ll still transliterate it for you.

But I’ve received comments from people who aren’t sure I’m transliterating properly. Fr’instance when I write on love, I render the Greek word ἀγάπη as agápi. And they’re pretty sure I’ve done it wrong. Everybody they know spells it “agape,” with an E… and pronounces it ə'gɑ.peɪ, not ɑ'gɑ.pi.

Well, everybody they know is doing it wrong. Modern Greek speakers pronounce it ɑ'gɑ.pi, so I’m going with them.

True, ancient Hebrew and Greek is not modern Hebrew and Greek. Doesn’t matter. Today’s native speakers have the pronunciation way closer than Americans do. And for the most part Americans aren’t even trying to get the pronunciation right. They’re just repeating the way they heard other Christians and scholars say it. They’re following the crowd. Even if they learned how to pronounce these languages properly in seminary; even if they grew up in Israel or Greece! That’s just how corrupting peer pressure can be.

I strive for accuracy. So should we all. So I’ll include my transliteration scheme here, for transparency’s sake. And of course you can compare it with your favorite Greek or Hebrew dictionaries… including the mangled way they sometimes pronounce these words, which likewise bear no relation to how native speakers properly do it.

Historical Jesus. (Who ain’t all that historical.)

So here’s a little transcript of a discussion I once had with a skeptic. Slightly abridged.

HE. “Jesus never said that.”

ME. “Sure he did. In Mark 16.52 he clearly states….”

HE. “No, that’s what the bible says he said. I’m talking about what he actually said. Not what some Roman Christian, centuries later, claims he said.”

Where’d he get the idea the gospels aren’t historical?—that the Jesus we Christians believe in, is just ancient Christian fanfiction? This, true believers, is what we call the Historical Jesus hypothesis.

When he wasn’t staying in the White House, Thomas Jefferson used to spend his evenings at home in Virginia with four bibles (two copies each, so he could get the text from either side of the page), scissors and paste, splicing together a private book he called The Life and Morals of Jesus of Nazareth. Nowadays we call it “the Jefferson Bible.” In Jefferson’s version of the story, Jesus does no miracles (except one or two, which Jefferson left in because he liked the lessons in those particular stories).

Displayed in Greek, Latin, French, and English—though Jefferson’s ancient-language skills were iffy, so sometimes they don’t line up perfectly. UVA Magazine

Y’see, Jefferson believed God doesn’t interfere with nature, and therefore Jesus never did miracles. He was only a teacher of morals. Miracles were added years later by supernaturalist Christians. So Jefferson literally cut out the miracles and kept the lessons. Well… the lessons he liked; not so much the hard-for-him-to-believe statements Jesus makes throughout John.

So yeah, the Historical Jesus idea isn’t new. It predates Jefferson. It stretches all the way back to the most ancient church; you see it in Marcion of Sinope. It’s based on the Jesus we know—the Jesus of the gospels and the apostles’ letters, the Jesus who still appears to people, the Jesus who’s coming back. But it’s a Jesus edited with scissors and paste, as people trim away everything they can’t or won’t believe.