In the Beginning was the New Testament Text, but Which Text?

2014 ◽  
pp. 35-70 ◽  
Keyword(s):  
New Testament ◽  
The New Testament ◽  
In The Beginning

In the Beginning was the Word

2019 ◽  
pp. 101-148
Author(s):  
George Pattison
Keyword(s):  
Twentieth Century ◽  
New Testament ◽  
German Idealism ◽  
Rudolf Bultmann ◽  
The New Testament ◽  
Michel Henry ◽  
John's Gospel ◽  
In The Beginning ◽  
Original Interpretation

Turning to the New Testament, the chapter examines the prologue to St John’s Gospel as an exemplary commentary on Christian vocation. However, this requires rejecting interpretations that have seen John’s logos in terms of Platonic ideas or ‘ratio’, as in much ancient and medieval commentary (Eckhart’s commentary is used for illustration). German Idealism (Fichte) refigures ratio in terms of will, and in the twentieth century, Michel Henry foregrounds ‘life’. A rediscovery of the word element is found in Ferdinand Ebner and Rudolf Bultmann. Their insights are used to develop an original interpretation of the Gospel, contrasting John’s existential focus on calling and the name with Platonizing interpretations.

In the Beginning Was the Image

2020 ◽  
pp. xxii-16
Author(s):  
David H. Price
Keyword(s):  
New Testament ◽  
Medieval Theology ◽  
Renaissance Humanism ◽  
The Bible ◽  
The Reformation ◽  
Northern Renaissance ◽  
The New Testament ◽  
History Of ◽  
Classical Culture ◽  
In The Beginning

Renaissance artists represented the Bible as the preeminent monument of classical culture well before humanist scholars began their revolutionary efforts to recover the ancient forms of biblical texts. Once Renaissance humanism and the Reformation turned decisively to biblical philology (and began overturning the authority of the Vulgate Bible and medieval theology), artists supported their creation of innovative conceptualizations of the Bible. Remarkably, the three most influential artists of the Northern Renaissance—Albrecht Dürer, Lucas Cranach the Elder, and Hans Holbein the Younger—made profound contributions to all the major Renaissance and Reformation Bibles in Germany and Switzerland and to the biblical humanist movement generally. The chapter concludes with an introduction to the history of biblical humanism, including the emergence of new authoritative Bibles beginning with Erasmus’s first edition of the New Testament in the original Greek.

God, time, and eternity

1978 ◽  
Vol 14 (4) ◽  
pp. 497-503 ◽  
Author(s):  
William Lane Craig
Keyword(s):  
New Testament ◽  
Linear Time ◽  
Christian Church ◽  
Classic Work ◽  
The Future ◽  
The New Testament ◽  
In The Beginning ◽  
Qualitative Distinction

God is the ‘high and lofty One who inhabits eternity’, declared the prophet Isaiah, but exactly how we are to understand the notion of eternity is not clear. Traditionally, the Christian church has taken it to mean ‘timeless’. But in his classic work on this subject, Oscar Cullmann has contended that the New Testament ‘does not make a philosophical, qualitative distinction between time and eternity. It knows linear time only…’ He maintains, ‘Primitive Christianity knows nothing of a timeless God. The “eternal” God is he who was in the beginning, is now, and will be in all the future, “who is, who was, and who will be” (Rev. 1:4).’ As a result, God's eternity, says Cullmann, must be expressed in terms of endless time.

Pauline Letters

2011 ◽  
Author(s):  
Magnus Zetterholm
Keyword(s):  
New Testament ◽  
First Century ◽  
Historical Research ◽  
Religious Movement ◽  
Christian Church ◽  
Jesus Movement ◽  
The New Testament ◽  
Local Problems ◽  
Modern Turkey ◽  
In The Beginning

Thirteen letters in the New Testament bear the name of Paul, a Jewish follower of Jesus of Nazareth, who probably was born in Tarsus (in modern Turkey) in the beginning of the first century ce and who was, according to tradition, executed in Rome in the mid-60s. The letters were composed at various locations in Asia Minor and Europe and typically deal with local problems in the communities. In several cases they are direct responses to questions posed by those communities. However, the majority of New Testament scholars generally agree that Paul is not the author of all letters that bear his name. The Pauline corpus can thus be divided into two groups: (1) letters almost certainly written by Paul (authentic), (2) letters concerning which discussion is ongoing regarding authorship (disputed). Within this latter group, some letters are more disputed than others. In addition to the letters included in the New Testament, a number of noncanonical letters are also associated with Paul (e.g., the Epistle to the Laodiceans, 3 Corinthians), which clearly date from a later period. Among the authentic letters of Paul we find the earliest writings in the New Testament, and accordingly, the earliest witnesses to the Jesus movement. As such, they are of immense value for historical research on the emergence and development of the religious movement that would eventually be known as the Christian church.

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