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Rekonstruksi ini dibedakan dari sekedar bertanya "Apakah Yesus pernah ada?", karena sudah menerima kenyataan bahwa Yesus memang pernah ada,<ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (a secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' ISBN 978-0-06-207863-6. page 285</ref><ref>[[Robert M. Price]] (an atheist who denies the existence of Jesus) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in ''The Historical Jesus: Five Views'' edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus: An Historian's Review of the Gospels'' by Micjhael Grant 2004 ISBN 1898799881 page 200</ref><ref name=Burridge34>[[Richard A. Burridge]] states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in ''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34</ref> meskipun terdapat spektrum pendapat yang luas seberapa dekatnya figur "Yesus" yang diperkenalkan oleh gerakan [[Kristen]] mula-mula dengan kenyataan "Yesus sebagai tokoh dalam sejarah".<ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168–173</ref>
 
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Upaya rekonstruksi ini dilakukan dengan berbagai agenda, mulai dari mereka yang bermaksud memastikan pandangan Kristen mengenai Yesus, maupun yang berusaha menolak Kekristenan, atau yang berharap untuk mempelajari kehidupan Yesus dengan harapan mengubah sebab musabab sosial.<ref name=Allison59>{{cite book | last1 = Allison | first1 = Dale | title = The Historical Christ and the Theological Jesus | publisher = Wm. B. Eerdmans Publishing | page = 59 | url = http://books.google.com/?id=WzOfssjUsIIC&pg=PA59&dq=dale+allison+We+wield+our+criteria+to+get+what+we+want#v=onepage&q&f=false | accessdate = 2011-Jan-09 | quote = We wield our criteria to get what we want. | isbn = 978-0-8028-6262-4 | date = 2009-02}}</ref><ref name="Meier2009">{{Cite book|author=John P. Meier|title=A Marginal Jew: Rethinking the Historical Jesus, Law and Love|url=http://books.google.com/books?id=igMXmZ055ooC&pg=PA6|accessdate=27 August 2010|date=26 May 2009|publisher=Yale University Press|isbn=978-0-300-14096-5|pages=6–}}</ref><ref name=Akenson539>{{cite book | last1 = Akenson | first1 = Donald | title = Surpassing wonder: the invention of the Bible and the Talmuds | publisher = University of Chicago Press | year = 1998 | pages = 539–555 | url = http://books.google.com/books?id=40E8am9SlwgC&pg=538&dq=%22appeals+to+consensus%22#v=onepage&q=%22appeals%20to%20consensus%22&f=false | accessdate = 2011-Jan-08 | quote = ...The point I shall argue below is that, the agreed evidentiary practices of the historians of Yeshua, despite their best efforts, have not been those of sound historical practice... | isbn = 978-0-226-01073-1}}</ref><ref name=MarshQ>Clive Marsh, "Diverse Agendas at Work in the Jesus Quest" in ''Handbook for the Study of the Historical Jesus'' by Tom Holmen and Stanley E. Porter (Jan 12, 2011) ISBN 9004163727 pages 986-1002</ref><ref name=MarshBIJ>Clive Marsh "Quests of the Historical Jesus in New Historicist Perspective" in ''[[Biblical Interpretation (journal)|Biblical Interpretation Journal]]'' Volume 5, Number 4, 1997 , pp. 403-437(35)</ref> Pada abad ke-21, pendekatan "maximalist" dari abad ke-19 yang menerima semua isi Injil, maupun kecenderungan "minimalist" di awal abad ke-20 yang sama sekali menolak Injil, keduanya ditinggalkan dan para ilmuwan mulai berfokus pada apa yang menurut sejarah memungkinkan dan menguatkan mengenai kehidupan Yesus.<ref name=Keener163>''The Historical Jesus of the Gospels'' by Craig S. Keener (Apr 13, 2012) ISBN 0802868886 page 163</ref><ref name=Borg4>''Jesus in Contemporary Scholarship'' by Marcus J. Borg (Aug 1, 1994) ISBN 1563380943 pages 4-6</ref><ref name=ChilE27>''Studying the Historical Jesus: Evaluations of the State of Current Research'' by Bruce Chilton and Craig A. Evans (Jun 1998) ISBN 9004111425 page 27</ref><ref name=Meier124>[[John P. Meier]] "Criteria: How do we decide what comes from Jesus?" in ''The Historical Jesus in Recent Research'' by James D. G. Dunn and Scot McKnight (Jul 15, 2006) ISBN 1575061007 page 124 "Since in the quest for the historical Jesus almost anything is possible, the function of the criteria is to pass from the merely possible to the really probable, to inspect various probabilities, and to decide which candidate is most probable. Ordinarily the criteria can not hope to do more."</ref>
Sejak abad ke-18, paling sedikit ada tiga proyek ilmiah untuk melacak "Yesus sebagai tokoh sejarah" ("''Quest for the historical Jesus''"), each with distinct characteristics and based on different research criteria, which were often developed during that phase.<ref name=BenQ9/><ref name=AlanP19>''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell (1 Jan 1999) ISBN 0664257038 pages 19-23</ref> The portraits of Jesus that have been constructed in these processes have often differed from each other, and from the dogmatic image portrayed in the gospel accounts.<ref name=GerdD5/><ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (who is a secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' ISBN 978-0-06-207863-6. page 285</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus: An Historian's Review of the Gospels'' by Michael Grant 2004 ISBN 1898799881 page 200</ref><ref>"Historical Jesus, Quest of the." ''Oxford Dictionary of the Christian Church''. pp 775</ref> The mainstream profiles in the third quest may be grouped together based on their primary theme as ''apocalyptic prophet'', ''charismatic healer'', ''Cynic philosopher'', ''Jewish Messiah'' and ''prophet of social change'',<ref name=Cradel124/><ref name=CambHist23/> but there is little scholarly agreement on a single portrait, or the methods needed to construct it.<ref name=GerdD5/><ref name=Charlesworth2/><ref name=Porter74/> There are, however, overlapping attributes among the portraits and pairs of scholars who differ on some attributes may agree on others.<ref name=Cradel124/><ref name=CambHist23/><ref name=familiar20/> Most scholars agree that Jesus was [[Baptism of Jesus|baptized]] by [[John the Baptist]], that he debated Jewish authorities on the subject of God, performed some healings, gathered followers, and was [[Crucifixion of Jesus|crucified]] by Roman Prefect [[Pontius Pilate]].<ref name=AmyJill4 >[[Amy-Jill Levine]] in ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. Princeton Univ Press ISBN 978-0-691-00992-6 page 4: ""There is a consensus of sorts on a basic outline of Jesus' life. Most scholars agree that Jesus was baptized by John, debated with fellow Jews on how best to live according to God's will, engaged in healings and exorcisms, taught in parables, gathered male and female followers in Galilee, went to Jerusalem, and was crucified by Roman soldiers during the governorship of Pontius Pilate"</ref>
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Upaya rekonstruksi ini dilakukan dengan berbagai agenda, mulai dari mereka yang bermaksud memastikan pandangan Kristen mengenai Yesus, maupun yang berusaha menolak Kekristenan, atau yang berharap untuk mempelajari kehidupan Yesus dengan harapan mengubah sebab musabab sosial.<ref name=Allison59/><ref name="Meier2009"/><ref name=Akenson539/><ref name=MarshQ/><ref name=MarshBIJ/> Pada abad ke-21, pendekatan "maximalist" dari abad ke-19 yang menerima semua isi Injil dan kecenderungan "minimalist" di awal abad ke-20 yang sama sekali menolak Injil, keduanya ditinggalkan dan para ilmuwan mulai berfokus pada apa yang menurut sejarah memungkinkan dan menguatkan mengenai kehidupan Yesus.<ref name=Keener163/><ref name=Borg4/><ref name=Meier124/>
 
== Pengaruh di dalam sejarah ==
Diperoleh dari "https://id.wikipedia.org/wiki/Yesus_sebagai_tokoh_dalam_sejarah"