Waar is Jezus het meest ‘thuis’? Hermeneutische reflecties over de contextuele Jezus

2007 ◽  
Vol 61 (3) ◽  
pp. 177-197
Author(s):  
Martien E. Brinkman
Keyword(s):  
Southern Hemisphere ◽  
New Testament ◽  
Complex Relationship ◽  
New Meanings ◽  
The New Testament ◽  
World Christianity ◽  
Asian Context ◽  
Methodological Aspects ◽  
At Home

This article deals with the new meanings contributed to Jesus in new contexts. It questions how Jesus can be brought ‘at home’ in an African or Asian context. In particular, the methodological aspects of this question are objects of research. First, following a description of the complex relationship between culture and religion and importance of the southern hemisphere as the center of world Christianity, the inculturation process in the New Testament times is analyzed. Second, the notion of the ‘remembered Jesus’ is applied to the inculturation process in the New Testament and to the constitutive period of the early church.Third, a threefold criterion to assess contextual Jesus-interpretations is articulated and related to the idea of double transformation as main characteristic of an adequate inculturation process. Fourth, the question is asked whether we can speak of an ‘unknown, hidden Jesus’ in Asia and Africa.

scholarly journals Where is Jesus 'at Home'? Hermeneutical Reflections on the Contextual Jesus

2007 ◽  
Vol 1 (1) ◽  
pp. 107-119 ◽  
Author(s):  
Martien Brinkman
Keyword(s):  
Southern Hemisphere ◽  
New Testament ◽  
Early Church ◽  
Complex Relationship ◽  
New Meanings ◽  
The New Testament ◽  
World Christianity ◽  
Asian Context ◽  
Methodological Aspects ◽  
At Home

This article deals with the new meanings contributed to Jesus in new contexts. It questions how Jesus can be brought 'at home' in an African or Asian context. In particular, the methodological aspects of this question are objects of research. First, following a description of the complex relationship between culture-religion and the importance of the southern hemisphere as the center of world Christianity, the inculturation process in the New Testament times is analyzed. Second, the notion of the 'remembered Jesus' is applied to the inculturation process in the New Testament and to the constitutive period of the early church. Third, a threefold criterion to assess contextual Jesus-interpretations is articulated and related to the idea of double transformation as main characteristic of an adequate inculturation process. Fourth, the question is asked whether we can speak of an 'unknown, hidden Jesus' in Asia and Africa.

The New Testament: Jewish or Gentile?

2018 ◽  
Vol 130 (6) ◽  
pp. 237-242
Author(s):  
Ann Conway-Jones
Keyword(s):  
New Testament ◽  
Lived Experiences ◽  
Complex Relationship ◽  
Early Christian ◽  
New Meanings ◽  
The New Testament ◽  
History Of ◽  
Original Message ◽  
Christian Message

The Jewish Annotated New Testament, edited by Amy-Jill Levine and Marc Brettler, has recently been republished in a second edition. It performs the vital task of correcting Christian misunderstandings, distortions, stereotypes and calumnies to recover the various Jewish contexts of Jesus, Paul, and the early Christian movement. This is a welcome development in the painful history of Jewish–Christian relations. There is a danger, however, in the book’s Christian reception, of a kind of nostalgia for ‘Jewish roots’—an expectation that by returning to Jesus’ original message, and an ‘authentic’ Jewish form of Christianity, one can bypass centuries of mistrust and worse. Matters are not that simple. Christianity grew out of a complex dual heritage, already reflected in the New Testament. The Christian message quickly spread into the Greek-speaking world, and its adherents soon became majority Gentile. This paper explores the implications of that process, which was begun by Paul, who presented Jewish messianic ideas to a Gentile audience, assigning universal significance to the traditions of his own particular community. It examines how Jesus’ teachings acquired new meanings, often reflecting a Christian movement at odds with the majority of Jews. And it unearths the subtext beneath the New Testament’s defamatory polemic. Doing so involves negotiating the complex relationship between theology and sociology: between ideals (Jewish and/or Christian) and the lived experiences of Jewish and Gentile communities.

Theology and Catastrophe: A (Girardian) Semiotics of Re-Humanization

2019 ◽  
Vol 23 (2) ◽  
pp. 171-188
Author(s):  
Anthony W. Bartlett
Keyword(s):  
New Testament ◽  
A Priori ◽  
Slow Motion ◽  
Individual Level ◽  
The Bible ◽  
New Meanings ◽  
The New Testament ◽  
The Cross ◽  
Charles Peirce ◽  
The Way

Girardian anthropology tells us that the birth of human meaning and its signs are the result of a primitive catastrophe. But if these origins are exposed by the biblical record it is because another, transformative semiosis has opened in hu- man existence. Girard’s seminal remarks on the Greek logos and the logos of John, endorsing Heidegger’s divorce of the two, demonstrate this claim and its source in the nonviolence of the gospel logos. In effect, there is a second catastrophe, one embedded in the bible and reaching its full exposition in the cross, generating a new semiosis in humanity. The transformation may be measured by viewing the original semiosis in a Kantian frame, as a transcendental a priori structured by violence. The second catastrophe generates an equivalent new a priori of nonviolence. The work of Charles Peirce illustrates both the way in which interpretants (of signs) open us progressively to new meanings, and how this process may ultimately be conditioned by love. The catastrophe of the gospel, therefore, works both on the dramatic individual level, with Paul of the New Testament as the great example, but also in slow-motion over semiotic history, changing the meaning of existence from violence to nonviolence.

Messianism in Linear and Cyclical Contexts

Exchange ◽  
2009 ◽  
Vol 38 (2) ◽  
pp. 117-133
Author(s):  
Jan Jongeneel
Keyword(s):  
Special Reference ◽  
Present Article ◽  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Modern Times ◽  
The New Testament ◽  
The Times ◽  
Linear Setting ◽  
At Home

AbstractThe Messiah figure originates from the Hebrew Bible/Old Testament. In a linear setting it interprets his person and work politically, spiritually, and apocalyptically. The New Testament applies this Hebrew concept spiritually and apocalyptically to Jesus of Nazareth: he is unrepeatably and irreversibly the Messiah/Christ of both Jews and gentiles. In the Qu'ran Jesus is known as al-Masih, but there this term merely functions as a name. However, the Islam points to the coming of the Mahdi figure at the end of the times, comparable with the Second Coming in Christianity. Therefore, the Messiah/Christ/Mahdi figure, as a unique figure, is at home in Judaism, Christianity, and Islam. These monotheistic religions place him, each in their own way, in a linear frame. In modern times cultural anthropologists and other scholars in the humanities have extended the use of the terms 'Messiah' and 'Messianism' to figures and phenomena in cyclical contexts. They do not hesitate to speak about 'the Hindu Messiah' and 'Buddhist Messianism'. The present article explores the nature of both the cyclical and linear views of time and history, investigates the birth and growth of Messianism in these specific settings, with special reference to modern developments, and compares the linear concepts of the Messiah and Messianism with the cyclical ones. At the end the article questions whether the cyclical and linear views of the Messiah and Messianism can be harmonized by the use of the spiral as bridge.

Early Buddhist Use of Two Western Themes

2002 ◽  
Vol 12 (3) ◽  
pp. 343-355 ◽  
Author(s):  
J. Duncan M. Derrett
Keyword(s):  
New Testament ◽  
Golden Rule ◽  
The Other ◽  
The New Testament ◽  
At Home

AbstractFor about 150 years scholars of unusual temerity have asserted that themes found in Buddhist texts, many of them celebrated in surviving Buddhist sculpture, can be found in the New Testament in more or less recognizable forms. If this were true, as in the case of Japanese philosophy showing through the work of M. Heidegger, students of the New Testament, already overburdened with conspissated conjectures, would be obliged to enter into a field which is not only unfamiliar to them, but, as a rival, unsympathetic. Few would take on such an adventure gratis. It has been shown elsewhere that parallels can be sorted into those which could have arisen anywhere, being invented many times over (such as the Golden Rule); those which are unlikely to have been invented more than once, but which can be attributed to one culture or the other, without hope of our deciding which is earlier; and finally those which are completely at home in one culture (say the Jewish) and exotic in the other (say the Buddhist), so that the conjecture that the latter “borrowed” from the former is attractive.

scholarly journals Theology and Catastrophe: A (Girardian) Semiotics of Re-Humanization

2019 ◽  
Vol 23 (2) ◽  
pp. 171-188
Keyword(s):  
New Testament ◽  
A Priori ◽  
Slow Motion ◽  
Human Existence ◽  
Individual Level ◽  
The Bible ◽  
New Meanings ◽  
The New Testament ◽  
Charles Peirce ◽  
The Way

Girardian anthropology tells us that the birth of human meaning and its signs are the result of a primitive catastrophe. But if these origins are exposed by the biblical record it is because another, transformative semiosis has opened in human existence. Girard’s seminal remarks on the Greek logos and the logos of John, endorsing Heidegger’s divorce of the two, demonstrate this claim and its source in the nonviolence of the gospel logos. In effect, there is a second catastrophe, one embedded in the bible and reaching its full exposition in the cross, generating a new semiosis in humanity. The transformation may be measured by viewing the original semiosis in a Kantian frame, as a transcendental a priori structured by violence. The second catastrophe generates an equivalent new a priori of nonviolence. The work of Charles Peirce illustrates both the way in which interpretants (of signs) open us progressively to new meanings, and how this process may ultimately be conditioned by love. The catastrophe of the gospel, therefore, works both on the dramatic individual level, with Paul of the New Testament as the great example, but also in slow‑motion over semiotic history, changing the meaning of existence from violence to nonviolence.

Introduction

2017 ◽  
Author(s):  
Alicia D. Myers
Keyword(s):  
New Testament ◽  
Female Body ◽  
Proper Choice ◽  
Mediterranean World ◽  
Maternal Language ◽  
The New Testament ◽  
Ideal Womanhood ◽  
Personal Fulfillment ◽  
At Home

This chapter introduces the topic of motherhood in the New Testament by exploring recent scholarly contributions and the growing interest in embodied aspects of theological constructions. This book builds on these earlier studies by examining the maternal language of the New Testament with a gender-critical lens aided by ancient medical and philosophical literatures, which offer distinct constructions of the female body. The chapter also traces the lingering association of ideal womanhood with motherhood that is at home in the ancient Mediterranean world that rests on constructions of perfection as masculinity. This collapsing of womanhood and motherhood persists in contemporary, western societies. These societies continue to figure motherhood as both a proper “choice” and an aspect of “personal fulfillment” for women. The chapter ends with a summary of the book’s argument and overview of the study.

Missional spirituality at home: Families and the life of the kingdom

2020 ◽  
Vol 48 (4) ◽  
pp. 316-329
Author(s):  
Ed Mackenzie
Keyword(s):  
New Testament ◽  
Missio Dei ◽  
Christian Spirituality ◽  
Christian Formation ◽  
The Family ◽  
Family Spirituality ◽  
The World ◽  
The New Testament ◽  
The Church ◽  
At Home

Missiological texts typically focus on the church or individuals as the agents of mission (within the missio Dei) and it is rare to find any reference to families or the home. Such an omission, however, overlooks the extent to which families can witness to the transforming grace of God in the midst of the world. In this article, I explore the importance of families for mission, and argue that the New Testament shows that the family is subordinated to the church but also transformed by the kingdom. In the light of the New Testament witness, I explore three scriptural themes of a family spirituality for mission; holiness, hospitality, and service. Given the significance of life within the home, the disciplines of missiology and Christian spirituality need to engage more deeply with the family as a context for Christian formation and outreach.

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