Jesus' Resurrection in the Early Christian Texts: An Engagement with N.T. Wright

2005 ◽  
Vol 3 (2) ◽  
pp. 197-208
Author(s):  
Larry Hurtado
Keyword(s):  
New Testament ◽  
Religious Experience ◽  
Early Christian ◽  
The New Testament

AbstractWright's latest book in his multi-volume treatment of 'the New Testament and God' reveals an impressive amount of research and reflection on practically every topic. The size and detail of Wright's book make it difficult to do justice to it, and it requires anyone who engages it in such a limited presentation to select matters for particular attention. This is an attempt to contribute productively by offering critique of certain matters, particularly those of apologetics, Wright's portrayal of Jesus' resurrection in the New Testament, 'metaphorical' use of resurrection language, religious experience and devotion to Jesus, and variety in early Christian resurrection-beliefs. But the critical focus should not be misconstrued and the overall reaction is one of appreciation and gratitude.

Religious Experience in New Testament Research

2011 ◽  
Vol 9 (3) ◽  
pp. 339-363 ◽  
Author(s):  
Mark Batluck
Keyword(s):  
New Testament ◽  
Religious Experience ◽  
Vantage Point ◽  
Historical Jesus ◽  
Early Christian ◽  
New Information ◽  
The New Testament ◽  
To Come

Initiated by Gunkel in 1888, and again by Dunn in 1970, research on religious experience in the New Testament has developed into four distinct streams, all of which address the matter from a different vantage point. Mystical/revelatory experience examines early Christian texts that are ecstatic or disclose new information to the recipient. A second group equates religious experience with encounters of the Holy Spirit.Thirdly, historical Jesus studies investigates historical dimensions of the religious experience described in the Gospels. Fourthly, others address religious experience categorically, trying to account for the grand scope and effect of religious experience recorded in the writings of the New Testament. Each approach offers a great deal to scholars and will be a fruitful line of inquiry in studies to come.

The Missing Rhetorical History Between Quintilian and Augustine

2015 ◽  
Vol 33 (4) ◽  
pp. 349-376
Author(s):  
Mike Duncan
Keyword(s):  
New Testament ◽  
Early Christianity ◽  
Classical Rhetoric ◽  
Rhetorical History ◽  
Church Fathers ◽  
Early Christian ◽  
The New Testament ◽  
Christian Thought ◽  
Rhetorical Force ◽  
Apostolic Church

Current histories of rhetoric neglect the early Christian period (ca. 30–430 CE) in several crucial ways–Augustine is overemphasized and made to serve as a summary of Christian thought rather than an endpoint, the texts of church fathers before 300 CE are neglected or lumped together, and the texts of the New Testament are left unexamined. An alternative outline of early Christian rhetoric is offered, explored through the angles of political self-invention, doctrinal ghostwriting, apologetics, and fractured sermonization. Early Christianity was not a monolithic religion that eventually made peace with classical rhetoric, but as a rhetorical force in its own right, and comprised of more factions early on than just the apostolic church.

The Origins of Christian Hell

Numen ◽  
2009 ◽  
Vol 56 (2-3) ◽  
pp. 282-297 ◽  
Author(s):  
Dimitris Kyrtatas
Keyword(s):  
New Testament ◽  
Early Christian ◽  
Original Meaning ◽  
The New Testament

The paper re-examines the evidence concerning the early Christian conceptions of punishment of sinners in the afterlife. It commences with the New Testament and the ideas attributed to Jesus and moves on to the apocryphal Apocalypse of Peter , composed about a generation later, which enjoyed great popularity among several early Christian circles and was seriously considered for inclusion in the New Testament canon. It is claimed that as it now reads, Apoc. Pet. advances ideas about hell that sharply contrast those presented in the New Testament. To solve this riddle, it is proposed that the Apoc. Pet. , as it has been preserved, was reorganized at a much later stage to meet the needs of the developing Church. Its original meaning was consequently twisted almost beyond recognition. In its earliest layers, the apocryphal document appears to have been mostly concerned, just like the New Testament, with salvation rather than everlasting chastisement.

Kann man die neutestamentlichen Briefe der Gattung „Apostelbrief“ zuordnen?

2015 ◽  
Vol 57 (3) ◽  
pp. 227-250
Author(s):  
Bärbel Bosenius
Keyword(s):  
New Testament ◽  
Early Christian ◽  
Christian Communities ◽  
The New Testament

During the last 40 years New Testament scholarship did not apply the term “apostolic letter” consistently. All early Christian letters and only the New Testament or Pauline respectively Deutero-Pauline letters were called “apostolic letters” by New Testament scholars. Since the term from the sources ἀπόστολος in the undisputed Pauline letters refers to Paul’s function as founder of early Christian communities but not to his function as their leader, New Testament scholars should avoid the misleading term “apostolic letter.” Within the corpus of New Testament letters one should rather differentiate between “kerygmatic letters,” “pseudepigraphic Pauline letters” and “early Christian Diaspora letters.”

scholarly journals Salvific Dissolution: The Mystery of the Betrayal between the New Testament and theGospel of Judas

2016 ◽  
Vol 63 (1) ◽  
pp. 111-124
Author(s):  
Jonathan Cahana
Keyword(s):  
New Testament ◽  
Early Christian ◽  
The New Testament ◽  
Gospel Of Judas

The recently discoveredGospel of Judashas created much controversy among scholars. While it is clear that Judas is liable for Jesus' crucifixion in this text, it is much debated whether his actions should be understood positively or negatively. This article suggests that focusing on how theGospel of Judasevaluates the salvific meaning of Jesus' crucifixion alongside the New Testament gospels and other early Christian writings may provide a key for solving this problem. In this way, theGospel of Judascan be seen as a rare attempt to unravel what Irenaeus aptly termed ‘the mystery of the betrayal’.

Commentary on Morgan-Miller's “An Exploratory Study of Different Types of Violence Presented in Early Christian and Islamic Historical Documents”

2002 ◽  
Vol 91 (2) ◽  
pp. 571-574 ◽  
Author(s):  
Walter R. Schumm
Keyword(s):  
New Testament ◽  
Exploratory Study ◽  
Historical Documents ◽  
Short Supply ◽  
Early Christian ◽  
Contemporary World ◽  
Moral Transformation ◽  
Different Types ◽  
The New Testament

Oversights are observed in Morgan-Miller's previous 2002 report on themes of violence in the New Testament and the Qur'an. While both the New Testament and the Qur'an seem to suggest some type of moral transformation in the life of Jesus, it is not clear to what extent such a transformation remains normative in the lives of ordinary believers or even continues to be expected. However, Jesus seemed to expect that his followers would forsake violence against their enemies, a lesson that seems in short supply throughout the contemporary world.

scholarly journals The transfiguration at Shivta. Retracing early Byzantine iconography

Zograf ◽  
2017 ◽  
pp. 1-18 ◽  
Author(s):  
Emma Maayan-Fanar
Keyword(s):  
New Testament ◽  
Negev Desert ◽  
Missing Link ◽  
Early Christian ◽  
The New Testament ◽  
Christian Iconography ◽  
Iconoclastic Controversy ◽  
Early Byzantine

The Transfiguration constitutes one of the most important events in the New Testament. Yet, only few pre-iconoclastic examples of the Transfiguration scene have survived: S. Apollinaire in Classe, Ravenna, St. Catherine Monastery, Sinai and Porec in Istria, each has its unique iconography. Therefore, scholars have concluded that the Transfiguration scene became widespread only after the iconoclastic controversy. We aim to show, that Transfiguration scene in Shivta, an early Byzantine settlement in the Negev desert, allows a glimpse into the early Christian iconography of the well-known scene, providing a missing link to its development in the post-iconoclastic period.

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