This is a present-state-of-the-question kind of book, reviewing work on what can be known about Jesus by several important NT scholars—e.g. H. Braun, Dodd, Davies, Perrin, Gerhardsson, Jeremias, as well as others.

In the first chapter Aulén quickly surveys Jesus research in the twentieth century. This chapter presents something of a foil against which the contributions of more recent research can be seen. Basically, Aulén wishes to show that this more recent research has corrected some of the scepticism of the earlier part of the century regarding the possibility of historical knowledge of Jesus.

In chapter two Aulén compares the work of Braun, who emphasizes the distinctiveness of Jesus against Jewish culture, with Davies and Gerhardsson, who emphasize more the continuity of Jesus and ancient Judaism. Here Aulén shows the similar way all three scholars understand the message of Jesus—‘There is no substantive difference between the views of these three scholars concerning the content of Jesus’ ethical instruction’ (p. 48, emphasis his).

In chapters 3–5 Aulén quickly surveys the nature of Jesus’ ministry as it is described by major NT scholars. Here the author shows scholars agreed that (a) Jesus was radical and challenged the prevailing religious climate (chapter 3); (b) Jesus nevertheless won disciples and his associations with them are major data in his ministry (chapter 4); and (c) Jesus’ own person and significance were, even in his earthly ministry, central to the message of the kingdom of God (chapter 5).

Chapter six is a quick review of some discussion of the resurrection of Jesus, its importance and meaning for early and present Christian faith. In this chapter Aulén seems content to present briefly the various scholars with no clear interest in arguing any point of his own. The result is a somewhat fuzzy treatment.

In chapter seven the author summarizes his investigation of the preceding chapters and seeks to make some application to the present time. In the process, he feels obliged to deal with Jesus’ use of two features of ancient thought—the demonic and apocalyptic—seeking to get around the embarrassment these motifs cause for many moderns. Here again, the discussion seems to muddle.

In this final chapter, too, Aulén shows more of the real agenda of his book. He seeks to show (a) that there is broad consensus among scholars of various backgrounds concerning Jesus’ message and ministry; (b) that historical research into Jesus’ ministry is important both to mankind and to the church (the latter group should not fear such research); and (c) that Jesus research is a scholarly enterprise and should not be distrusted by other academics.

Aulén gives a reasonably accurate review of several important scholars, and the student will find the book a helpful survey. As is true for nearly any Forschungsbericht, the book is not exciting reading. We can be grateful, therefore, that Aulén has covered his subject and pursued his agenda in brief space. Several areas of discussion are glossed over or treated very hurriedly and not always with clear intention. Within the limits of his objectives, however, Aulén gives the student a competent summary of some important recent work. He is to be commended for setting an example as a systematic theologian who stays conversant with research in NT studies.

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