Visions of Jesus: Direct Encounters from the New Testament to Today

By Philip H. Wiebe. Oxford University Press, 279 pp., $30.00.

Something new in Jesus studies, Phillip H. Wiebe's Visions of Jesus addresses questions virtually ignored by contemporary scholars. While historical approaches to Jesus have raised important issues, no one has intelligently discussed alleged visions of Jesus. One finally grows tired of the Bultmannian characterization of events such as the resurrection as being "beyond history" and, therefore, beyond critical investigation.

Wiebe demonstrates that there is a way to incorporate the reports of extrahistorical events reported in the New Testament into an intelligent discussion about the Christian experience in a modern scientific context. Wiebe does not tell us that visionary experiences are historical and informative about who the "real" Jesus might be. Rather, he demonstrates that "Christic visions" are phenomena that can be constructively investigated to broadly inform our religious experience.

This critical and bold inquiry does not shy away from scientific questions about the spiritual nor does it make apologies for religious explanations. Even the skeptic will find it an insightful, honest and careful analysis of an aspect of religious experience that scholars tend to dodge. Wiebe's astute approach gives his book credibility. He explores psychological and neuro-physiological as well as supernatural explanations.

A major portion of the book is devoted to 30 cases of Christic visions. Wiebe divides these into five categories, concluding that the variety of the experiences is especially striking. Rejecting Jung, he does not attempt to prove that an archetypal vision lies behind all visions. Treating these 30 cases fairly, without ignoring the credibility issues one confronts in such an inquiry, leaves Wiebe's conclusions open-ended.

One problem with the book is the narrow demographic sample from which most of the cases are drawn. For greater reliability a study like this would need to compare similar kinds of reports in a variety of cultures (i.e., Christic visions in non-Western cultures). The relationship between hallucinations (especially drug-induced) and Christic visions also needs to be clarified. While Wiebe attempts to make a clear distinction between the two, it seems unlikely that the difference between them will be easily detectable until more comparative work can be done.

Wiebe provides a much needed discussion of a topic that religious people would find intriguing and helpful in their spiritual quest. He is careful and respectful. Some readers might want him to express greater skepticism toward the personal reports, but most will find that this book instigates in-depth discussions about Jesus and profoundly broadens the possibilities of what it means to "know" him.

Reviewed by Michael Burch, who teaches in the religious studies department at the University of California-Davis.

COPYRIGHT 1998 The Christian Century Foundation
COPYRIGHT 2008 Gale, Cengage Learning