I have recently added my second chapter from this book to my academia.edu page. Here is the abstract that I wrote for the book's introduction:
My own chapter in this book traces the development of the criterion of coherence from Johannes Weiss’ portrait of Jesus and Paul Schmiedel’s bifurcation of the Gospel tradition. I argue that coherence was applied in Jesus studies before the prominent years of form criticism, but became a sub-criterion of double dissimilarity within the programs of Bultmann, Käsemann, and Perrin. I then argue that Perrin’s application of coherence as a sub-criterion to dissimilarity is beyond repair and that both criteria should be abandoned. However, I suggest that recent adaptations of social memory theory might provide new life for the more general principle of coherence as employed from Weiss to John P. Meier. The chief problem with its present use is that New Testament studies works from a premise of binary (or ternary) opposites as they conceive of the divide between Jesus’ context and Christianity’s context. As long as Jesus historians think along the lines of binary opposites, the criterion of coherence will continue to be misleading. Thus Perrin’s use of the criterion is beyond repair and Meier’s use must be rebuilt from the ground up.