THE ‘JESUS MOVEMENT’

2018 ◽  
pp. 286-300
Keyword(s):  
Jesus Movement

A Jesus Community in South Africa: Self-Actualization or Need for Security?

1980 ◽  
Vol 46 (1) ◽  
pp. 287-290 ◽  
Author(s):  
Christopher R. Stones
Keyword(s):  
South Africa ◽  
Religious Conversion ◽  
The Self ◽  
Home Language ◽  
Control Group ◽  
Jesus Movement ◽  
Self Perceptions ◽  
Personal Orientation Inventory ◽  
Self Actualization ◽  
Personal Orientation

22 members of the Jesus movement in Johannesburg, South Africa, were presented with Shostrom's Personal Orientation Inventory, to assess perceived changes in self-actualization as a function of their religious conversion. The control group, comprising 22 mainstream-church denominational members who had not undergone rapid and emotional conversions, was matched with the Jesus People for age, sex, home-language, and occupation of father. The self-perceptions of the Jesus People were significantly mote self-actualizing than were those of the members of the control group in the before-conversion condition. Perceived self-actualization decreased as a function of their religious experience. It is also suggested that the reported changes may be due to a “rising expectations” effect.

Reading 3 John Within a Jewish Framework: An Overdue Reconsideration of the Text

2020 ◽  
pp. 001452462097729
Author(s):  
Justin Paley
Keyword(s):  
Jewish Community ◽  
Jesus Movement ◽  
Missionary Work ◽  
Community Of Christ ◽  
Phases Of Development ◽  
Group 3 ◽  
John's Gospel ◽  
Johannine Community

This article challenges the interpretive decision made by many scholars to group 3 John with the rest of the Johannine Epistles (and sometimes John’s Gospel). This interpretative method fails to treat 3 John, as well as the rest of the Epistles, on their own terms. It also often places these texts within a hypothetical ‘Johannine Community’ and its various phases of development. However, if 3 John is read on its own, the text itself points us to interpret it within a Jewish framework. The seemingly lack of interest in Jews and Judaism, rather than being a sign of a later date when this group was no longer rooted in any Jewish community and no longer cared about such issues, is a sign that the epistle dates from a period before this community of Christ-believers began to markedly differentiate themselves from other Jews. These points, as well as the author’s use of τὸν ἐθνικός when describing the missionary work by some of those within the community, may also suggest that the conflict between the Elder and Diotrephes was related to disagreements over the nature of missionary work within the early Jesus movement.

scholarly journals The historicity of the circle of the Twelve: All roads lead to Jerusalem1

1999 ◽  
Vol 55 (4) ◽  
Author(s):  
Andries Van Aarde
Keyword(s):  
Textual Evidence ◽  
Jesus Movement ◽  
Sayings Gospel Q

The aricle consists ofive argumentaive sections. The first deals with the textual evidence with regard to the expressions "disciples", "the Twelve" and "apostles". In the second section it is argued that Jesus did not create the idea of "the Twelve". Firstly, the argument focuses on a discussion of the differences and similarities in the lists of twelve names found in the synopic gospels, Acts and the Sayings Gospel Q and, secondly, of the so-called "minor agreement" between Mathew (19:28) and Luke (22:30) with regard to the expressions the "twelve thrones" and the "twelve tribes of Israel". The investigation concludes that all roads lead to Jerusalem with regard to the historicity of the circle of the Twelve. Section three discusses the situaion in pre-70 CE Jerusalem where the earliest Jesus faction linked the idea of "the Twelve" with there surrection of Jesus and the appearances tradition. It is argued that the appearances tradition coincides negaively with an endeavour among leaders of the Jesus movement to seek positions of power and, positively, with the spread of the gospel to people who were previously considered to be excludedfrom being children of God.

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