of form criticism showed that all of the Gospels are influenced by the later Church, and that a biography of Jesus following nineteenth-century presuppositions is impossible to write. With a famous lecture in 1953 by Ernst Käsemann,10 the ‘second’ or ‘new quest’ of the historical Jesus was supposedly inaugurated, which corresponded to the development of redaction criticism.11 This brief summary leads to the major question of this chapter—whether we have now entered a ‘third quest’. However, this