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This nearly encyclopedic survey of the teaching of Jesus on the kingdom of God provides detailed analyses of the relevant New Testament passages, background information on the development of the concept of the kingdom in the Old Testament and intertestamental literature, and thorough discussions of the individual sayings of Jesus on the kingdom, including the parables, the Beatitudes, and the Lord's Prayer. Substantial documentation; bibliography; indexes.

In Jesus and the Politics of Roman Palestine, Richard A. Horsley offers one of the most comprehensive critical analyses of Jesus of Nazareth's mission and how he became a significant historical figure. In his study Horsley brings a fuller historical knowledge of the context and implications of recent research to bear on the investigation of the historical Jesus. Breaking with the standard focus on isolated individual sayings of Jesus, Horsley argues that the sources for Jesus in historical interaction are the Gospels and the speeches of Jesus that they include, read critically in their historical context.This work addresses the standard assumptions that the historical Jesus has been presented primarily as a sage or apocalyptic visionary. In contrast, based on a critical reconsideration of the Gospels and contemporary sources for Roman imperial rule in Judea and Galilee, Horsley argues that Jesus was fully involved in the conflicted politics of ancient Palestine. Learning from anthropological studies of the more subtle forms of peasant politics, Horsley discerns from these sources how Jesus, as a Moses- and Elijah-like prophet, generated a movement of renewal in Israel that was focused on village communities.Following the traditional prophetic pattern, Jesus pronounced God's judgment against the rulers in Jerusalem and their Roman patrons. This confrontation with the Jerusalem rulers and his martyrdom at the hands of the Roman governor, however, became the breakthrough that empowered the rapid expansion of his movement in the immediately ensuing decades. In the broader context of this comprehensive historical construction of Jesus's mission, Horsley also presents a fresh new analysis of Jesus's healings and exorcisms and his conflict with the Pharisees, topics that have been generally neglected in the last several decades.

The early centuries of the Christian church are widely regarded as the most decisive and influential for the formation of the church’s convictions about Jesus Christ. The essays in this volume offer readers a fresh orientation, and ground-breaking analyses, of the figure of Jesus in late antiquity. Written by historians and theologians who examine the thought of leading theologians, Latin and Greek, from the second through the seventh centuries, these essays honor and complement the scholarship of Brian E. Daley, Catherine F. Huisking Professor of Theology at the University of Notre Dame.While most discussions still confine patristic Christology to its conciliar trajectory, this volume broadens our horizons. The essays gathered here explore aspects of early Christology that cannot be narrowly confined to the path marked by the ecumenical councils. The contributors locate Jesus within a rich matrix of relationships: they explore how early Christian theologians connected Jesus Christ to their other doctrinal concerns about God, the gift of salvation, and the eschaton, and they articulate how convictions about Jesus Christ informed numerous practices, including discipleship, martyrdom, scriptural interpretation, and even the practice of thinking well about Christ.Contributors: Peter W. Martens, D. Jeffrey Bingham, Khaled Anatolios, Michael C. McCarthy, S.J., Carl L. Beckwith, Christopher A. Beeley, Kelley McCarthy Spoerl, Basil Studer, O.S.B., Rowan Douglas Williams, Lewis Ayres, David R. Maxwell, John J. O'Keefe, John A. McGuckin, and Andrew Louth.

In Jesus and the Politics of Roman Palestine, Richard A. Horsley offers one of the most comprehensive critical analyses of Jesus of Nazareth's mission and how he became a significant historical figure. In his study Horsley brings a fuller historical knowledge of the context and implications of recent research to bear on the investigation of the historical Jesus. Breaking with the standard focus on isolated individual sayings of Jesus, Horsley argues that the sources for Jesus in historical interaction are the Gospels and the speeches of Jesus that they include, read critically in their historical context.This work addresses the standard assumptions that the historical Jesus has been presented primarily as a sage or apocalyptic visionary. In contrast, based on a critical reconsideration of the Gospels and contemporary sources for Roman imperial rule in Judea and Galilee, Horsley argues that Jesus was fully involved in the conflicted politics of ancient Palestine. Learning from anthropological studies of the more subtle forms of peasant politics, Horsley discerns from these sources how Jesus, as a Moses- and Elijah-like prophet, generated a movement of renewal in Israel that was focused on village communities.Following the traditional prophetic pattern, Jesus pronounced God's judgment against the rulers in Jerusalem and their Roman patrons. This confrontation with the Jerusalem rulers and his martyrdom at the hands of the Roman governor, however, became the breakthrough that empowered the rapid expansion of his movement in the immediately ensuing decades. In the broader context of this comprehensive historical construction of Jesus's mission, Horsley also presents a fresh new analysis of Jesus's healings and exorcisms and his conflict with the Pharisees, topics that have been generally neglected in the last several decades.

The early centuries of the Christian church are widely regarded as the most decisive and influential for the formation of the church’s convictions about Jesus Christ. The essays in this volume offer readers a fresh orientation, and ground-breaking analyses, of the figure of Jesus in late antiquity. Written by historians and theologians who examine the thought of leading theologians, Latin and Greek, from the second through the seventh centuries, these essays honor and complement the scholarship of Brian E. Daley, Catherine F. Huisking Professor of Theology at the University of Notre Dame.While most discussions still confine patristic Christology to its conciliar trajectory, this volume broadens our horizons. The essays gathered here explore aspects of early Christology that cannot be narrowly confined to the path marked by the ecumenical councils. The contributors locate Jesus within a rich matrix of relationships: they explore how early Christian theologians connected Jesus Christ to their other doctrinal concerns about God, the gift of salvation, and the eschaton, and they articulate how convictions about Jesus Christ informed numerous practices, including discipleship, martyrdom, scriptural interpretation, and even the practice of thinking well about Christ.Contributors: Peter W. Martens, D. Jeffrey Bingham, Khaled Anatolios, Michael C. McCarthy, S.J., Carl L. Beckwith, Christopher A. Beeley, Kelley McCarthy Spoerl, Basil Studer, O.S.B., Rowan Douglas Williams, Lewis Ayres, David R. Maxwell, John J. O'Keefe, John A. McGuckin, and Andrew Louth.

The context of Jesus, his followers, and the early movement What do the social sciences have to contribute to the study of Jesus and the Gospels? This is the fundamental question that these essays all address - from analyses of ancient economics to altered states of consciousness, politics, ritual, kinship, and labeling. Contributors: Bruce J. Malina, Wolfgang Stegemann, Richard L. Rohrbaugh, Ekkehard W. Stegemann, Gerd Theissen, T. Raymond Hobbs, Dennis C. Duling, K.C. Hanson, Philip F. Esler, S. Scott Bartchy, John J. Pilch, Christian Strecker, Richard DeMaris, Stuart L. Love, Jerome H. Neyrey, Douglas E. Oakman, Gary Stansell, Santiago Oporto Guijarro

This nearly encyclopedic survey of the teaching of Jesus on the kingdom of God provides detailed analyses of the relevant New Testament passages, background information on the development of the concept of the kingdom in the Old Testament and intertestamental literature, and thorough discussions of the individual sayings of Jesus on the kingdom, including the parables, the Beatitudes, and the Lord's Prayer. Substantial documentation; bibliography; indexes.

The monograph analyses eucharistic texts on the basis of the social practices which generated them. Six stages of ideology are identified.Jesus himself practised fellowship at meals as celebrations of Israel's purity (stage 1), and later insisted that a pure meal was a better sacrifice than an offering in the Temple (stage 2). The circle of Peter made such meals into covenantal celebrations; Jesus became a new Moses (stage 3). In order to militate against the full participation of non-Jews, the circle of James invented the full identifications with Passover (stage 4). Paul resisted any such limitations (stage 5). The Synoptic tradition accepted the Jacobean chronology, but joined Paul in developing the Hellenistic theme of Jesus as heroic martyr, and in explaining eucharist as a means of effecting solidarity with Jesus (stage 5). The Johannine ideologies transformed the idiom of eucharist by making Jesus into the paschal lamb which is consumed (stage 6).A conclusion relates the practices identified to the sources behind the Gospels; and shows how practice is key to the meanings of eucharistic texts.

The monograph analyses eucharistic texts on the basis of the social practices which generated them. Six stages of ideology are identified.Jesus himself practised fellowship at meals as celebrations of Israel's purity (stage 1), and later insisted that a pure meal was a better sacrifice than an offering in the Temple (stage 2). The circle of Peter made such meals into covenantal celebrations; Jesus became a new Moses (stage 3). In order to militate against the full participation of non-Jews, the circle of James invented the full identifications with Passover (stage 4). Paul resisted any such limitations (stage 5). The Synoptic tradition accepted the Jacobean chronology, but joined Paul in developing the Hellenistic theme of Jesus as heroic martyr, and in explaining eucharist as a means of effecting solidarity with Jesus (stage 5). The Johannine ideologies transformed the idiom of eucharist by making Jesus into the paschal lamb which is consumed (stage 6).A conclusion relates the practices identified to the sources behind the Gospels; and shows how practice is key to the meanings of eucharistic texts.

This nearly encyclopedic survey of the teaching of Jesus on the kingdom of God provides detailed analyses of the relevant New Testament passages, background information on the development of the concept of the kingdom in the Old Testament and intertestamental literature, and thorough discussions of the individual sayings of Jesus on the kingdom, including the parables, the Beatitudes, and the Lord's Prayer. Substantial documentation; bibliography; indexes.

Aune's comprehensive study of early Christian prophecy includes a review of its antecedents (Greco-Roman oracles, ancient Israelite prophecy, prophecy in early Judaism), a discussion of Jesus as prophet, and analyses of Christian prophetic speeches from Paul to the middle of the second century A.D. Extensive notes, bibliography, indexes.

Aune's comprehensive study of early Christian prophecy includes a review of its antecedents (Greco-Roman oracles, ancient Israelite prophecy, prophecy in early Judaism), a discussion of Jesus as prophet, and analyses of Christian prophetic speeches from Paul to the middle of the second century A.D. Extensive notes, bibliography, indexes.

Among modern analyses of the origin and development of John's Christology, the socio-religious analysis of Wayne A. Meeks advances one of the most compelling and suggestive theses in recent years, addressing the riddles pertaining to the puzzling presentation of Jesus as a prophet-king like Moses in John 6:14-15. Whereas the Logos motif of the Johannine Prologue and the Father-Son relationship in the Johannine narrative convey high-christological thrusts, his receptions as a rabbi, teacher, and prophet elsewhere in John's story of Jesus are far more mundane and earth bound. Was the origin and development of John's presentation of Jesus here political, historical, theological, sociological, or some combination of the like? These are the issues Wayne Meeks addresses in his first of several important monographs, and his work continues to impact New Testament studies to this day.--From the Foreword by Paul N. Anderson

Laughing Gods, Weeping Virgins analyses how laughter has been used as a symbol in myths, rituals and festivals of Western religions, and has thus been inscribed in religious discourse. The Mesopotamian Anu, the Israelite Jahweh, the Greek Dionysos, the Gnostic Christ and the late modern Jesus were all laughing gods. Through their laughter, gods prove both their superiority and their proximity to humans.In this comprehensive study, Professor Gilhus examines the relationship between corporeal human laughter and spiritual divine laughter from c`ussical antiquity, to the Christian West and the modern era. She combines the study of the history of religion with social-scientific approaches, to provide an original and pertinent exploration of a universal human phenomenon, and its significance for the development of religions.

How do we see disciples like Maria Magdalene, Petrus, Thomas or Mary thee mother of Jesus? Hartenstein analyses the depiction of these players in the gospel of John. German text.

This book analyses Spirit-reception in Luke-Acts with respect to timing, mechanism, and manifestation. It employs three primary tools: narrative progression/ sequential reading, presupposition pools/entity representations (ERs), and focalization. By beginning with Jesus’ baptism where Spirit experience is joined to the prayer aspect of the baptismal ceremony and observing Jesus’ Luke 11:13 teaching on prayer, one arrives at Acts 2:38-39 with an ER in which Spirit experience is not separated from baptism, but linked with the prayer element of the unitary baptismal ceremony. Acts 2 focalizes dissociative xenolalia and creates a programmatic expectation that all initiates will experience it. Acts 2 does not depict new converts receiving the Spirit and thereby leaves a narrative gap which the reader must fill with information from Jesus’ baptism. Acts 8 adds to this information by providing Luke’s first depiction of new converts receiving the Spirit and showing the facilitation mechanisms used, prayer and handlaying by gifted individuals. Saul’s conversion clarifies that non-apostles can be gifted to facilitate the Spirit. Cornelius’ house adds the concept of the Spirit being given during a gifted individual’s preaching ministry and shows early church leaders using Pentecost as a standard of comparison. The cumulative nature of presupposition pools/ERs means that the last Spirit-reception scene (Acts 19) must be viewed in the light of all the accumulated Spiritreception scenes, the total ER.

This book analyses Spirit-reception in Luke-Acts with respect to timing, mechanism, and manifestation. It employs three primary tools: narrative progression/ sequential reading, presupposition pools/entity representations (ERs), and focalization. By beginning with Jesus’ baptism where Spirit experience is joined to the prayer aspect of the baptismal ceremony and observing Jesus’ Luke 11:13 teaching on prayer, one arrives at Acts 2:38-39 with an ER in which Spirit experience is not separated from baptism, but linked with the prayer element of the unitary baptismal ceremony. Acts 2 focalizes dissociative xenolalia and creates a programmatic expectation that all initiates will experience it. Acts 2 does not depict new converts receiving the Spirit and thereby leaves a narrative gap which the reader must fill with information from Jesus’ baptism. Acts 8 adds to this information by providing Luke’s first depiction of new converts receiving the Spirit and showing the facilitation mechanisms used, prayer and handlaying by gifted individuals. Saul’s conversion clarifies that non-apostles can be gifted to facilitate the Spirit. Cornelius’ house adds the concept of the Spirit being given during a gifted individual’s preaching ministry and shows early church leaders using Pentecost as a standard of comparison. The cumulative nature of presupposition pools/ERs means that the last Spirit-reception scene (Acts 19) must be viewed in the light of all the accumulated Spiritreception scenes, the total ER.

How do we see disciples like Maria Magdalene, Petrus, Thomas or Mary thee mother of Jesus? Hartenstein analyses the depiction of these players in the gospel of John. German text.

Among modern analyses of the origin and development of John's Christology, the socio-religious analysis of Wayne A. Meeks advances one of the most compelling and suggestive theses in recent years, addressing the riddles pertaining to the puzzling presentation of Jesus as a prophet-king like Moses in John 6:14-15. Whereas the Logos motif of the Johannine Prologue and the Father-Son relationship in the Johannine narrative convey high-christological thrusts, his receptions as a rabbi, teacher, and prophet elsewhere in John's story of Jesus are far more mundane and earth bound. Was the origin and development of John's presentation of Jesus here political, historical, theological, sociological, or some combination of the like? These are the issues Wayne Meeks addresses in his first of several important monographs, and his work continues to impact New Testament studies to this day.--From the Foreword by Paul N. Anderson

Laughing Gods, Weeping Virgins analyses how laughter has been used as a symbol in myths, rituals and festivals of Western religions, and has thus been inscribed in religious discourse. The Mesopotamian Anu, the Israelite Jahweh, the Greek Dionysos, the Gnostic Christ and the late modern Jesus were all laughing gods. Through their laughter, gods prove both their superiority and their proximity to humans.In this comprehensive study, Professor Gilhus examines the relationship between corporeal human laughter and spiritual divine laughter from c`ussical antiquity, to the Christian West and the modern era. She combines the study of the history of religion with social-scientific approaches, to provide an original and pertinent exploration of a universal human phenomenon, and its significance for the development of religions.