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Robinson seemed to rapidly become a person upon whom religious people projected their own ideas of what he was like, and the book The Honest to God Debate, edited by Robinson and by David L Edwards, also published in 1963, contains a mixture of articles which either praise Robinson for his approach or accuse him of atheism.
In 1951, he was appointed Fellow and Dean of Clare College, Cambridge and a lecturer in divinity at Cambridge University.
In a letter to Robinson, the New Testament scholar C. Dodd wrote, "I should agree with you that much of the late dating is quite arbitrary, even wanton[;] the offspring not of any argument that can be presented, but rather of the critic's prejudice that, if he appears to assent to the traditional position of the early church, he will be thought no better than a stick-in-the-mud." Robinson's call for redating the New Testament – or, at least, the four gospels – was echoed in subsequent scholarship such as John Wenham's work Redating Matthew, Mark and Luke: A Fresh Assault on the Synoptic Problem and work by Claude Tresmontant, Günther Zuntz, Carsten Peter Thiede, Eta Linnemann, Harold Riley, Jean Carmignac, and Bernard Orchard.
Robinson furthered the argument put forward in Redating the New Testament that all the books were written before 70 AD, by focusing on the book that is placed early least often. Coakley according to Robinson's basically complete but unfinished notes for his Bampton Lectures.
Specifically, Robinson examined the reliability of the New Testament as he believed that it had been the subject of very little original research during the 20th century.
He also wrote that past scholarship was based on a "tyranny of unexamined assumptions" and an "almost wilful blindness".