Nt History And Theology Spring '10

Front 1

Who: Jesus was a Jewish revolutionary who sought to die a martyr’s death; his disciples later developed (or made up) the idea of the resurrection and return of Christ

Back 1

H. S. Reimarus (Wolfenbüttel Fragments, published by Lessing 1774-1778)

Front 2

Who: The Gospels provide a basic outline of Jesus’ life; but they also add mythological elements to Jesus’ life because of the early church’s belief that Jesus was the Messiah.

Back 2

David Friedrich Strauss (Life of Jesus Critically Examined, 1835-1836)

Front 3

Who: Jesus announced the coming of an eschatological kingdom

Back 3

Johannes Weiss (Jesus’ Proclamation of the Kingdom of God, 1892)

Front 4

Who:
-Fatherhood of God
-Brotherhood of man
-Infinite values of human soul
*Paul made up Christianity, not Jesus

Back 4

19th century German liberalism: (before Schweitzer)

Front 5

Who: Jesus sought to provoke the eschatological kingdom of God by his ministry and, ultimately, by his death

-Jesus in the gospel is an apocalyptic prophet
-the kingdom of God was coming slowly, so Jesus forces the kingdom to come quicker by dying

Back 5

Albert Schweitzer (The Quest for the Historical Jesus, 1906)

Front 6

Who: Jesus as “Cynic”

Back 6

Burton L. Mack, A Myth of Innocence (1988)

Front 7

Who: Jesus is a Galilean charismatic miracle-worker

Back 7

Geza Vermes, Jesus the Jew (1973)

Front 8

Who: Jesus proclaims the restoration of Israel

Back 8

Ben F. Meyers, Aims of Jesus (1979)

Front 9

Who: Jesus sought to bring in a new age by invoking the overthrow of the Temple; and this brought the authorities (but not the Pharisees) out against him.

Back 9

E. P. Sanders, Jesus and Judaism (1985)

Front 10

Who: Jesus announces the restoration of Israel from exile, the inclusion of the Gentiles, and the coming judgment; he is put to death for appearing an insurrectionist; he then is resurrected.

Back 10

N. T. Wright, Jesus and the Victory of God (1999)

Front 11

Who: Form Critics Argue that Gospel transmission was a long oral process, dating the gospels in the 2nd C. and arguing that there was time for myth to develop. deliniates different forms (logia, pronouncement stories, parables, and miracle stories,) and then locates particular genres withing the history of oral transmission, based on the early church's "sitz im leben," or situation in life.

Back 11

K.L. Schmidt, M. Dibelius, and Rudolf Bultmann

Front 12

Who: Focuses on the editors of the gospel and how each editor ties his sources together, then determine what is unique to each editor/author (gospel seams)

Back 12

Gunther Bornkamm, Hans Conzelmann, W. Marxsen- Redaction Critics

Front 13

Who: Peter vs. Paul- argues that there was conflict in Early Church between Peter (Jewish Christianity) and Paul (Gentile Christianity.) This conflict was not resolved until the second century. For this reason, only Romans, 1+2 Corinthians, and Galatians (Hauptbriefe or chief letters) are attributed to Paul.

Back 13

F.C Baur

Front 14

Who: Forerunner to the New Perspective on Paul. Reevaluates Paul in light of new discoveries on 2nd Temple Judaism. Argues for a form of "covenantal nomism," namely, that law keeping was not how one entered covenant with God but rather an expression of how the covenant was maintained. In light of this, argued that Paul was not concerned with legalism.

Back 14

E.P. Sanders (On Paul and Palestinian Judaism)

Front 15

slave

Back 15

lowest status,they became slaves by capture as prisoners of war or kidnapped and sold. Duties varied from household managers to beauticians, to gladiators, prostitutes, doctors, etc. Slavery was widely practiced and unquestioned. They were born to slave parents or sold themselves(& family) into slavery to pay debt. Some had collars with an inscription from the master to be returned to him if they ran away.

Front 16

freedperson

Back 16

slaves who bought freedom or were set free (ie. in a will), when freed, they were commonly granted citizenship.

Front 17

free

Back 17

(born free) either as a Honestiores or Humiliores.
Honestiores-highest class o aristocrats were $$$$$senators. Then came $$$equestrians (less money), some governors (Pontius Pilate), then $decurions who were aristocrats with a little less money.

Front 18

Humiliores

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vast majority of population, and huge gap between the honestiores. Considered unvirtuous (much of the early church), owned farms or businesses or worked for others.non-citizen- aliens did not have a right to avoid humiliating death, punishment without trial, and could not vote.

Front 19

citizen

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could vote, were exempt from humiliating forms of punishment and punishment without trial. Those freed from slavery were often granted citizenship, one could be born into it, buy it, or receive it as a reward on the discharge of military service. - citzenship helped ensure empire loyalty.

Front 20

patron

Back 20

offered legal protection to client, rewarded them with food and presents. Patrons could also be clients of a higher class citizen.
client- followed patrons offering services and public promotion of the patrons cause.

Front 21

Ptolemies

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Ptolemy I Soter ruled 320-198 BC and was one of Alexander’s most trusted generals. He became governor of Egypt and designated as king. During this era, Judea enjoyed freedom and peace, yet Hellenistic culture threatened Jewish identity. (Antiquity, pg 30-31)

Front 22

Seleucids

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Seleucus I Nicator ruled 198-167 BC. He was also one of Alexander’s generals and an extremely powerful leader. They fought to keep control over Babylon, the upper Euphrates valleys, Syria and Asian Minor, but by 190 BC they lost control to Rome. Hellinisation also become a threat to Jewish identity and many eventually ruled the temple. Because of this, the worship of Greek gods became mandatory. (Antiquity, pg 32)

Front 23

Stoics, Epicureans

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the two most prominent philosophical schools during the 1st century. Epicureans did not believe in the existence of gods, or if they did exist, they were far distant from the world and did not exert any influence over it. They emphasized the importance of pleasure and tranquility of the mind, and the state of being free from passion and fears. Stoics placed their emphasis on reason and believed the relationship between God and the world is like that between the body and soul, and we are to be one with nature. (Antiquity, pg 102-103).

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Cynics

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preached to convince the audience of the wretchedness of their unreflective life and the need to become independent from the cares of the world. Known for their loud, rough and direct speech (Theilman pg 241, 245)

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Pharisees

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a sect of the Jews beginning in the first century, and emphasized religious practice as an individual, personal decision. Pharisees means “separated one”. They promoted vigorous adherence to the law. (Antiquity, pg 63-64).

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Sadducees

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the educated elite who invested in social position. They were mostly priests, and were suspicious of religious fanaticism and largely rejected the messianism common to the Pharisees. (Antiquity, pg 64)

Front 27

Essenes

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a religiously pious monastic commune, all-male and lived in isolation. Promoted regular water baptism, likely produced the Dead Seas Scrolls. (Antiquity, pg 65)

Front 28

Zealots

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Jewish fighters during the first revolt against Rome of AD 66-70. (Antiquity, pg 47-48)

Front 29

Sicarii

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using a “sica” (a short dagger) these Jewish fighters mingled among the multitude with these weapons and stealthily stabbed with enemies, then melted into the crowd. (Antiquity, pg 66)

Front 30

Herodians

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referred to as opponents of Jesus, probably political patrons living in the major cities of Galilee and Judea. (Antiquity, pg 68)

Front 31

Samaritans

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a remnant population with a mixture of the people of Samaria Persians and Israelites. Jewish leader with Ezrea and Nnehemiah rejected them. They revised the Hebrews scriptures to promote their own place in history and tried to sabotage the Jerusalem temple at Passover.(Antiquity, pg 67)

Front 32

Proselytes

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A convert to Judaism from paganism with a three-fold process: circumcision, immersion in water, and the presentation of an offering at the temple. (Antiquity, pg 241)

God fearers – Gentiles who sympathized with Judaism and adopted some, but not all, Jewish theology and practice. They did not become full proselytes.

Front 33

Septuagint

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Greek translation of the OT.(Antiquity, pg 72)

Front 34

Targums

Back 34

Rabbinic. A popular Aramaic paraphrases of the OT. (Antiquity, pg 73)

Front 35

Apocrypha

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contained historical works such as 1 & 2 Maccabees, works of fiction and wisdom writing (Antiquity, pg 72)

Front 36

Pseudepigrapha

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“false writings” Jewish writings collected and refected by religious communities. Extracanonical books.(Antiquity, pg 73)

Front 37

talmudic and midrashic rabbinic literature

Back 37

Rabbinic and other Jewish scholars’ commentaries on the Scriptures. (Antiquity, pg 73-74)

Front 38

Philo

Back 38

Hellenistic Jewish philosopher who sought to fuse greek philosophy and Judaism. His work centered mostly around exegesis of the Septuagint(greek translation of the Hebrew OT) and meshing that with stoic reasoning. His work with logos had an impact on early Christology in the church, viewing God's revelation through logos as the blueprint for all of human life.

Front 39

Josephus

Back 39

1st century Jewish Historian, recorded many aspects of the relationship between the Jews and romans particularly the conflicts, record the events of the Jewish revolt against Rome which eventually ended with the destruction of the temple in 70 ad, his work also includes important evidence for the cannon of the OT being established in the first century stating that included 22 books which were viewed as inspired by God.

Front 40

9 distinctives of Jewish religion

Back 40

-Monotheism (one true God)
-God becoming incarnate (the word became flesh)
-Ethical religion
-Ethnic-centered
-Jerusalem as ‘Mother-City’. Diaspora (dispersed) in the nations outside of Judea.
-Sabbath
-Circumcision
-Food laws
-Messanism & Eschatology (People waiting for the Messiah)

Front 41

Gnosticism

Back 41

refers to diverse, syncretistic religious movements in antiquity consisting of various belief systems generally united in the teaching that the cosmos was created by an imperfect god, the demiurge with some of the supreme God's pneuma; this being is frequently identified with the Abrahamic God

Front 42

Tatian's Diatessaron

Back 42

The Diatessaron (c 160 - 175) is the most prominent Gospel harmony created by Tatian, an early Christian apologist and ascetic... Tatian's harmony follows the gospels closely in terms of text but puts the text in a new, different sequence. The four gospels are different from each other, just as independent accounts of any event vary. Like other harmonies, the Diatessaron resolves apparent contradictions. It also omits the genealogies in Matthew and Luke.

Front 43

Matthean Priority

Back 43

a solution to the synoptic problem, which concerns the origin of the Gospels of the New Testament. The hypothesis holds that Matthew was written first, by Matthew the Evangelist

Front 44

Marcan Priority

Back 44

the hypothesis that the Gospel of Mark was the first written of the three Synoptic Gospels, and that the two other synoptic evangelists, Matthew and Luke, used Mark's Gospel as one of their sources. The theory of Markan priority is today accepted by the majority of New Testament scholars[1] who also hold that Matthew and Luke used a lost source of Jesus's sayings called Q.

Front 45

"Q"

Back 45

Q source, which is sometime referred to as Q document, or simply Q, comes from the German Quelle, which means "source". It is a hypothetical textual source for the Gospel of Matthew and Gospel of Luke. Q is defined as the "common" material found in Matthew and Luke but not in Mark (i.e. the blue material in the chart).

Front 46

Sitz im Leben

Back 46

In Biblical criticism, Sitz im Leben is a German phrase roughly translating to "setting in life". The term originated with the German Protestant theologian Hermann Gunkel. At its simplest, it describes what occasions certain passages in the Bible were written for, and is often called the "genres" of the Bible. Simple examples of Sitz im Leben include the classification of material into letters, poems of lament, parables, psalms, and songs.

Front 47

Gospel of Thomas

Back 47

The Gospel According to Thomas, commonly shortened to the Gospel of Thomas, is a well preserved early Christian, non-canonical sayings-gospel

Front 48

Hauptbriefe

Back 48

The term Hauptbriefe (Trans. Main Letters) was made by a German scholar, Ferdinand Christian Baur. Based on his research, he believed that only 4 letters were written by the Apostle Paul himself, i.e. Galatians, Romans, 1-2 Corinthians. From then on, these 4 books are known in Christian scholar circle as Hauptbriefe.

Front 49

South Galatian Theory

Back 49

sees Galatia as encompassing primarily the southern cities of the Roman province, namely, Lycia, Perga, Antioch in Pisidia, Iconium, Lystra, Derbea and Attalia. These were certainly visited by Paul on his first missionary journey...

Front 50

Recognize the eight "theological implications of Jesus' resurrection"

Back 50

A. Christ’s resurrection is proof of his status as Son of God (Rom 1:4).
B. Jesus’ resurrection indicates the power of God (Eph 1:20), a power which even avails to believers (cf. 2 Cor 1:9).
C. Jesus’ resurrection provides the basis for his exaltation to the right hand of God and the ministries Jesus performs in the Father’s presence (e.g., Rom 8:34).
D. Belief in Jesus’ resurrection is necessary to salvation (Rom 10:9) and hence is a inherent part of the Gospel (1 Cor 15:4-8; 2 Tim 2:8).
It is theologically important to focus on the resurrection
E. Jesus’ resurrection is the basis for the believer being born again (1 Pet 1:3) which provides the context for Christian hope.
F. Jesus’ resurrection provides salvation (1 Pet 1:3; 3:21; Col 2:13) and even justification (Rom 4:24-25).
G. Believers are resurrected with Christ (Col 2:12), and thus they are released from slavery to sin in order to bear fruit (Rom 6:4-11; 7:4; cf. Col. 3:1ff.); they also (in some mysterious way) are already seated with Christ in the heavenlies (Eph 2:6).
H. Jesus’ resurrection is the basis for the resurrection of believers (John 11:25-26; Acts 4:2; Rom 8:11; 1 Cor 6:14; 15:20-23; 2 Cor 4:14).
I. Jesus’ resurrection illustrates what the “spiritual bodies” will be like in the resurrection of believers (1 Cor 15:42-49).

Front 51

Recognize the five key issues in dating the gospels.

Back 51

*Probably were written in the late 50s, mid 1st century.
*The manuscripts were distributed widely in the 2nd century
*Early church tradition spoke very strongly about the gospels. Many fathers quoted the gospels.
*There is no detailed account about the destruction of the Temple (year ad 70). Probably the gospels were written before.
*Observe the end of the book of Acts:(Paul in prison)

Front 52

Matthew

Back 52

“fulfillment”

“more explicit Christology”

Jesus as the New Moses

Jesus fulfils the Law

Jesus is the fulfillment of Israel’s hopes

But Israel fails to see their Messiah

Front 53

Mark

Back 53

“fulfillment”

“more explicit Christology”

Jesus as the New Moses

Jesus fulfils the Law

Jesus is the fulfillment of Israel’s hopes

But Israel fails to see their Messiah


the “Good News” is Jesus

Jesus is Messiah and Son of God

“Messianic Secret”

Discipleship involves rejection and suffering

Continuing failure of the disciples

Vivid portrait of action (though not lacking in words)

Front 54

Luke

Back 54

the “Good News” is Jesus

Jesus is Messiah and Son of God

“Messianic Secret”

Discipleship involves rejection and suffering

Continuing failure of the disciples

Vivid portrait of action (though not lacking in words)


Emphasis on Salvation History

Luke shows interest in Gentile mission

Luke exhibits failure of Jews to follow Christ

(though with respect for the Jewishness of the early Church)

Gospel shows no partiality, and is particularly for the poor

The Holy Spirit directs the mission of the church

Front 55

What does a typical structural marker in the book of Acts look like?

Back 55

Word goes forth and increases; 'taking more territory'.
6:7 And(A) the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests(B) became obedient to(C) the faith.

9:31 So(A) the church throughout all Judea and Galilee and Samaria had peace and was being built up. And(B) walking in the fear of the Lord and in the comfort of the Holy Spirit,(C) it multiplied.

Front 56

First Thessalonians

Back 56

While 1 Thessalonians seems to be a general letter of encouragement in response to Timothy’s report (see 3:6), 2 Thessalonians is written in part to oppose the idea that Jesus had already returned (see 2:1ff.).

Front 57

Second Thessalonians

Back 57

While 1 Thessalonians seems to be a general letter of encouragement in response to Timothy’s report (see 3:6), 2 Thessalonians is written in part to oppose the idea that Jesus had already returned (see 2:1ff.).

Front 58

Galatians

Back 58

Written to oppose those who would require that Galatian Christians submit to the law in addition to Christ, especially with regard to circumcision.

Front 59

First Corinthians

Back 59

With significant divisions in the Corinthian church, Paul writes to encourage unity, to argue persuasively for the resurrection of the body, and to answer some key questions (e.g. over immorality, lawsuits, marriage and singleness, food sacrificed to idols, the Lord’s supper and tongues).

Front 60

Philippians

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Writing from prison in response to a gift from the church, Paul also commends to them Epaphroditus and speaks of Paul’s own desire to see them, while he encourages them with his example and that of Christ.

Front 61

Second Corinthians

Back 61

As Paul sends Titus to Corinth (8:16ff.) to collect the church’s gift to the needy saints, he also re-asserts his apostolic credentials as a suffering servant of the gospel in order to further move the church at Corinth to repentant obedience.

Front 62

Romans

Back 62

Paul prepares the Roman Christians to help him in his desire to come through there and to pass on into Spain. In the process he lays out his gospel, answers some objections, encourages the faithful, and especially directs himself to issues of Jews and Gentiles in the church.

Front 63

Colossians

Back 63

A letter bearing some cautions against a dangerous hybrid religious philosophy, but largely containing general encouragement in Christian living.

Front 64

Philemon

Back 64

Philemon


A letter written to Philemon to ask for leniency in his treatment of the run-away slave Onesimus.

Front 65

Ephesians

Back 65

An apparently circular letter written to encourage the churches in Asia Minor with the gospel, with the gospel’s implications for Jewish and Gentile relations, and with advice in walking the Christian walk.

Front 66

First Timothy

Back 66

Pastoral instruction for Paul’s “son” in the Lord, Timothy, concerning his responsibilities over the church in Ephesus. In 2 Timothy, Paul also asks that Timothy come to him.

Front 67

Titus

Back 67

Pastoral advice for Paul’s faithful fellow servant concerning his responsibilities over the church in Crete.

Front 68

Second Timothy

Back 68

Pastoral instruction for Paul’s “son” in the Lord, Timothy, concerning his responsibilities over the church in Ephesus. In 2 Timothy, Paul also asks that Timothy come to him.

Front 69

ID purpose(s) of the books in the Johannine literature

Back 69

Gospel of John- purpose statement from John 20:31 "so that you may believe that Jesus is the Christ..." - this is the main one we focused on in class

The purposes and themes of John's gospel and Revelation should be interpreted in light of each other.

I John- I John 5:13

Front 70

In the broadest possible way, tell the OT story.

Back 70

Creation (Gen 1&2)
Fall (Gen 3)
Redemption
"Protoevangelium" (Gen 3:15)
Noah and the Flood (Gen 9:1-17)
Abraham and the Promise (Gen 12:1-3)
Moses and the Law (Ex 19:3-6)
David and the Kingdom (2 Sam 7:4-17)
New Covenant (Jer 31:31-34
Consummation
Judgment (joel)
Vindication

Front 71

Name some of the redemptive acts of God in the OT story

Back 71

- first announcement of the gospel
- Noah and the flood (1 peter 3:20)
- Acts 7 - retelling of the OT story
- Hebrews 11: Abraham and Moses
-
List Key OT themes. Give some indication of in what New Testament passages these influence NT authors:
- Jonah is a man in a whale
- captivation of a prophet
- this points to Jesus

Front 72

Your professor has claimed that there are a eight ways the NT authors use the OT (esp in citations and allusions) list these and discuss:

Back 72

-allegory: imagery of law and grace (sarah and hagar) - Galatians 4
-retelling of OT story:
- exemplary characters: Hebrews 11 (hall of faith)
-moral law
- civil
- conviction of sin
- rule of life
- OT liturgy and NT praise
- prophesy
- allegory
- typology: christ was a type of noah (prophet spending three nights somewhere - Matt 12:39-40)

Front 73

Discuss the relevance of the following OT texts to interpreting Jesus' mission: Psalm 22; Isaiah 53.

Back 73

Psalm 22 "My God, my God, why have you forsaken me?" · Jesus cites the opening words to this Psalm (while on the cross) so his disciples would hear and know to interpret what Jesus was doing by the words of the Psalm. · Jesus describes his anguish with the words of the Psalm · David is being poetic in the images of suffering he uses in the Psalm, yet it is exactly what Christ endures o the Psalm typologically refers to Christ Isaiah 53 “By His stripes we are healed". Is 53 is one of the Servant Songs: looking forward (perhaps even quoted in 1 Peter!). This passage is very close to a real prophetic announcement of what the messiah will do!
*Chapman mentions these passages b/c we get the sense in the gospels that the disciples have no clue, especially right before Jesus is about to die. Peter is the 1st to say to Jesus that he doesn't need to die. Later the discples fight over who will sit on Jesus' side. How did they process the crucifixion?--Jesus gave them a FRAMEWORK for understanding through his use of the OT passages!!

Front 74

Be prepared to lay out the five main criteria employed in historical Jesus scholarship, to define each, and to provide a critique of each.

Back 74

1. Dissimilarity: This 1st criteria is most significant in Jesus scholarship. It posits that the authentically Jewish material in the gospels is the material that differs from the early church's doctrin. So wherever the gospels differ from early Judaism, they represent Jesus authentically.
2. Consistency: authentic material is consistent with other material known to be authentic (outside of gospels?). This criteria is dependent on the first.
3. Multiple Attestation: says that what we can trust as authentic must be attested to by other historical sources who were not mutually influenced (as the Synoptic gospels were). So for instance, Jesus' sayings in the canonical gospels that are also found in the Gnostic writings are more likely authentically Jesus.
4. Linguistic Tests: the gospels were written in Greek, but Jesus probably spoke Aramaic. Therefore, the 'Aramaicisms' found in the gospels are more likely to be authentic than sayings that don't sound Aramaic.
5. Cultural Tests: Jesus was Jewish, so wherever the gospel writers portray him as saying something really Jewish, that is probably more authentic than the rest.
Critique:
Criteria 1 basically says that we must rule out continuity between Jesus' teachings and those of the early church. But is it really likely that people would be careless in representing someone they believed to be God?
Criteria 1 also would make Jesus an ineffective preacher who had almost no impact on the early church.
Criteria 1 and 5 conflict with each other
Criteria 3 says in effect that the real Jesus is the one who overlaps both orthodox and Gnostic teachings.
The most important and reliable gospel, according to the scholars who apply these criteria, becomes the Gospel of Thomas, which was written 100 years after the canonical gospels. This discards the earlier documents and relies heavily on one that was predicated on movements that developed much later than when Jesus actually lived.

Front 75

Be prepared to defend the Gospel accounts of the trial of Jesus from each of the five objections covered on the “Trial of Jesus” handout.

Back 75

Objection #1 is that the Sanhedrin was capable of capital punishment, so it would not have needed to deliver Jesus to the Romans. However, according to some historical documents historical documents (and John 18:31) the Sanhedrin lost the right of capital punishment just prior to Jesus’ death



Objection #2 is that a nocturnal trial by the Sanhedrin was not permissible in rabbinic law, nor was a trial on a festival day. However, Jesus was a blasphemer an exception was made for grievous crime of which he was accused.



Objection # 3 is there is no blasphemy in Jesus’ claim to be the Messiah. Yet Jesus’ claim to sit on the right hand of “Power” and his prediction that he will come on the clouds of heaven, all associated Jesus’ words with a claim to deity.



Objection #4 is that Jewish leaders would have opposed crucifixion of any Jew. But there are historical examples of Jewish leaders crucifying (Alexander Jannaeus). Most importantly, the Romans were the ones actually carrying out the crucifixion itself.



Objection #5 is that the Romans are portrayed too kindly in the Gospels. But John 19 described the Romans as very cruel, in the way the beat Jesus and taunted him on the cross

Front 76

Given the class treatment of the "intention of Jesus" (concerning his self-understanding) be prepared to list (and even discuss) the major points in our discussion.

Back 76

- the tougher title is “son of man” – messianic predictions from Daniel (dan 7:13)

- the easier one is “son of God” – just like the Israelites, "out of Egypt I called my son," Israel is called God's firstborn son, etc.

(2) Jesus intended to inaugurate the kingdom:

- Jewish expectation of the messiah: Jesus elevates and humbles these.

- "realm"

- it is the RULE OF GOD IN HUMAN LIVES

- Jesus came to bring about the RULE OF GOD

(a) parables:

(3) intended to die

(a) Lord's supper

(b) Jesus talks about his own death

- dual purpose: salvation and service - speaks to his humility

- archetype for what people in the church should be

(4) intended to be raised again - His words, came directly from him. This proves that it is part of his self-understanding

Front 77

Concerning Jesus' teaching, what are some key principles for interpreting parables?

Back 77

There are two key principles: 1) parables make a limited number of points- generally indicated by the number of characters, and 2) historical and literary context matters. Be sure to note: who Jesus is talking to, what are the points of the surrounding parables, and any specific cultural distinction. Ex: Prodigal son- a reckless son deserves death (OT social custom), the father images God in His love, joy, and generosity, the son is repentant, and the older brother reflects the attitude of the Pharisees.

Front 78

How is the Lord’s Supper relevant to the discussion of Jesus’ intention? How are his “passion predictions” relevant to his intention?

Back 78

Jesus is saying before he is betrayed that he intended to die and that he intended to use the blood of his death to inaugurate a new covenant. The passion predictions give clues as to his intention to die, however, the disciples didn't get it. Each of the gospels report Jesus' predictions that he will die. Jesus knew that his life and death had a humble-servant motif, and a salvific/soteriologic aspect.

Front 79

What evidence is there in the Gospels that Jesus saw his resurrection as part of his ministry?

Back 79

The main evidence that Jesus saw His resurrection as part of His ministry is that He taught the resurrection of the dead, raised others from the dead, and made passion/resurrection predictions as recorded in the synoptic gospels as well as John. The first two examples regard the resurrection of others and symbolize His own resurrection, while the third directly corresponds to His resurrection. Matt. 22:23-33, Mark 12:18-27, and Luke 20:27-40 all record Jesus' teaching on the resurrection of the dead. As for the second piece, Jesus raised the widow of Nain's son, Jairus' daughter, and Lazarus from the dead. Some of Jesus' predictions regarding His own resurrection include the Sign of Jonah, His conversation following the Transifguration, and His bold statement following raising Lazarus: "I am the Resurrection" (John 11).

Front 80

How would you interact with the contention that the early Christians were extremely naive (dupes) about believing in miracles (and especially about believing in the resurrection)?

Back 80

The early Christians were fully aware that they would face opposition to the gospel. The presence of supernatural activity in the First century was not uncommon; the early believers would have understood that they must present proper evidence to support these claims. When doing so, they did not turn to text books or scientific methods, rather they turned to the strongest evidence of their time, eyewitness testimony. Even when presenting this testimony they knew there were some who would reject the evidence and some who would doubt their claims, as in Matthew 28:11-17. They also knew the stakes if their testimony was not historically true; yet they believed and had faith in the person and work of Jesus Christ and in the power of his resurrection.

Front 81

What is the Testimonium Flavianum?

Back 81

The Testimonium Flavianum is the longest extrabiblical account of Jesus from antiquity. This text, written in the late 1st century, is found in The Antiquities of the Jews by Josephus. It was later kept by monks, and there is some controversy regarding its authenticity, especially considering some of the text doesn't seem to match a Jewish perspective on Jesus. Some suggest the whole text is authentic to antiquity, while others assume the entire text was inserted by monks. A third Dr. Chapman-approved critique would say that Josephus probably wrote some of the text, but Monks most likely added to it.

Front 82

Source criticism

Back 82

is the analysis and study of the sources used by biblical authors.

Front 83

Form criticism

Back 83

is analysis of the Bible by tracing the history of its content of parables, psalms, and other literary forms.

Front 84

Redaction criticism

Back 84

looks closely at “editing”, and is interested in the editorial seams, in the way the editor ties together his sources.

Front 85

Narrative criticism

Back 85

is read as a continuous narrative, read for plotline, character, only what is in the book.

Front 86

What are some key theological themes for Luke-Acts that are present in the prologue and opening to the book of Acts (Acts 1:1-11)?

Back 86

In looking just at the opening of Acts 1 we can see many common themes between Luke and Acts:
-vs. 1- "Jesus began to teach" - Jesus' life, death and resurrection was only the beginning of his ministry and work. The disciples continue his work with his Spirit.
-vs. 2- "He was taken up" - account of the ascension recorded only in Luke and mentioned again in Acts, Jesus is reigning in heaven (also highlighted by Stephen before stoning) "Jesus now seated in the heavens"
-vs. 2, 4-8 - emphasis on the work of the Holy Spirit leading the way for the church
-vs. 3- "presented himself alive after his suffering by many infallible proofs", historical proof of the resurrection
-vs. 8- "Judea, Samaria, and to the end of the earth", worldwide expansion and inclusion of the Gentiles

Front 87

Briefly discuss the key issues in authorship of the Johanine corpus:

Back 87

Only one of John 's works, revelations, includes his actual name. 2nd and 3rd John reference the Elder, and the gospel of John references the one whom Jesus loved. Early church tradition strongly identifies John as the author of all of these books.

However, some think that there were 2 different Johns. This is due to Eusebius, who when reading the lists set out in Papias, interprets what appear to be two lists to mean that there were two Johns, John the brother of James, and John the Elder. Papias writes that he obtained his information from the presbyters, the elders, and then lists the apostles.
-But this reappearance of John's name can be attributed to the distinction Papias is making between written and oral sources.
-John lived longer than any other apostle. The first list seems to be the written sources Papias consulted, which would have included John's writings, and then the people who Papias consulted personally, which again could have been John since he lived into the 2nd century (when Papias wrote).
-Additionally, Papias is using the term presbyter technically, to mean apostle.
So it is unlikely that there are 2 Johns. There was one John, the apostle (presbyter)

Front 88

What are some "keys" mentioned in class for interpreting the Gospel of John? Or the book of Revelation?

Back 88

Both are written by the same author, so we need to realize that there is coherence between both books.

John writes in John 20:30-31 that he writes so that his readers might believe, and by believing, come to eternal life in Christ. The point of his writing is not just to bring unbelievers to saving faith (as DA Carson suggests), but to increase the faith of his reader, no matter where the reader is at in his understanding of the gospel, in the faith continuum. If you look at John 20 it outlines the responses of several different characters to the resurrection. The women, Peter/John, the other disciples when Jesus appears to them, THomas' doubt. All of these individuals needed belief, though all had been following Jesus for a long time. Wherever you are in faith, there is room for more belief. [Dr. C gave the example of John not being like a light switch, but a radial, you can turn up the light if you want to (rather than just on/off)]

Front 89

Some have contended (esp FC Baur) that the history of the early church was a working out of the tensions between Peter and Paul (resolved in a later generation in the book of Acts). What are some difficulties with this position?

Back 89

FC Baur believed that only 4 letters were actually written by Paul- Romans, Galatians, and 1/2 Corinthians. Basically, he reads his understanding that Paul's main issue was to combat the Judaizers, Jewish Christians who were all about the law. So because Ephesians, for example, is about breaking down divisions between groups, it simply can't be written by Paul, but must be from the 2nd century.
Another issue is that Baur came from the German Lutheran tradition. Luther especially cared about justification by faith and freedom in Christ. According to Baur, it is only where Paul discusses justification by faith and freedom that is truly Pauline.
Ramifications:
1. Has impacted current Paul scholarship so that accepted Pauline authorship, though more books than Baur thought, is still less than we would affirm.
2. Most writings on the theology of Paul focus exclusively on Romans and Galatians, and exclude the other books. All books should be included!

This issue feeds into the perspective that Paul founded early Christianity. However, we know that Jesus' own self-understanding and intent is the basis of Christianity, and Paul did not disagree with that. Paul did not create a theology that was extra-Jesus- his theology is taken from Jesus' self-understanding and intent to come, die, and rise again.

Front 90

Why is it important to understand the various occasions for each of Paul's writings?

Back 90

To understand the purpose of his letter: whom and why he is trying to reach & not to write a systematic theology letter. Each of the cities/churches Paul writes to has their own problems and questions (occasions) and that is what Paul directly addresses. Knowing the various occasion of Paul's writing helps the reader to better understand Paul's intent.

Front 91

How would you resolve some of the apparent tensions between Galatians 2 and Acts 15?

Back 91

Paul used the Roman provincial name for areas, Luke used ethnic designations (authors agree with this). James Dunn's modified South Gal. theory argues that Gal 2 fits with Acts 15 (Jerusalem Council). Paul refers to Barnabas frequently, as if the Gal. know him, but Barnabas was with Paul only on his first tour. Suggests that Paul founded Gal churches on his first tour. The southern locale for Galatia puts it within the perceived jurisdiction of the Jeru. church, so Paul's opponents from Jeru. would have reason to check up on his new churches.

Front 92

Why is it important to study the NT through the lens of history?

Back 92

§ Need for understanding NT in historical context – mountain diagram (ex. Paul’s culture when writing)

§ NT is historical book and relays the true historical Jesus, despite claims of the NT Jesus NOT as the historical Jesus (we must understand historical dimensions of the text)

Front 93

Why is it important to engage in the activity of New Testament theology?

Back 93

We need to understand first the individual contribution of each author: understand what they emphasized and why.
Then, we need to synthesize from there. If we synthesize too early, we lose some of the intent of the author. We need to synthesize eventually though to understand the whole, the coherence of the New Testament writers' theology.
This helps us to see real theological thrust that unifies it.