Tuesday, June 27, 2006
Friday, June 23, 2006
Wednesday, June 21, 2006
- On account of the self-contained nature of the passage, its compact phrasing, and its cadences (more evident in the Greek than in translation), 1:15-20 is widely thought to be a devotional poem or “hymn.”
- Unity and coherence speak against adaptation of an existing hymn.
- Probably originated in the context of Christian worship.
- Conceptual categories most likely derived from Greek speaking Jewish circles [LXX].
- Stettler characterizes this as a “Christ-Psalm” lauding Jesus in the cadences of the Psalter.
What is most interesting to note is the lack of attention paid to προτοτοκος. Hurtado does not even entertain the thought that the mutation/explosion among early Christians as to the worship of Jesus, may have gone astray from monotheism to an adoptionistic Christology [a thought entertained by Dunn in Christology in the Making?]. Unless προτοτοκος is adequately dealt with, this conclusion remains a distinct possibility. Col 1:15-20 must be carefully exegeted to see if this conclusion is warranted. Failing that, an analysis of devotion to Jesus within a monotheistic framework remains incomplete.I hope to address προτοτοκος in an upcoming blog... Your thoughts?
 Hurdato, Lord Jesus Christ, pg. 505
Tuesday, June 20, 2006
If you're keen, get writing and I may even post a few of them that are really good...
Sunday, June 18, 2006
Wednesday, June 14, 2006
J. Moltmann 80%
John Calvin 60%
Karl Barth 53%
Charles Finney 47%
- "Authentic" Pauline works: Romans, 1 Corinthians, 2 Corinthians, 1 Thessalonians, Galatians, Philippians, and Philemon ("the seven").
- "Not really Pauline but they're pretty good anyways": Ephesians, Colossians, and 2 Thessalonians.
- "Equivalent to illegitimate children" epistles: 1 Timothy, 2 Timothy, and Titus (aka "the Pastorals").
Yet I wonder if Wright is onto something about the authorship of the "Deutero-Paulines" as noted by Mark Owens. I know my former teacher George Wieland was dismayed when his supervisor Howard Marshall stated that he was pretty convinced that the Pastorals are pseudonomous.But what of Derek's point that these letters have been relegated to the margins of studies? I fear, unless the route taken by Wright has any merit, the field will probably stay as it is... And if Mark Goodacre is right, then scholarship will seek to specialize in the Pastorals as a subset of Pauline studies, and the chasm will widen... Unless of course we heed Mark's advice and become more couragous and publish in other areas too...So shall Derek restore the balance to the force and research Christology in the P.E. arising out of a 2nd Temple Judaistic context? Or shall he research something completely different yet still have the guts to publish on the importance of the P.E.? Only time will tell...
Tuesday, June 13, 2006
Rice develops the story of Mary's perpetual virginity from Joseph's standpoint rather than from some view that Mary was "holier than thou." If I can recall correctly, Joseph asks in essence, "How can I 'touch' someone who has given birth to the Son of God?" From that standpoint, I guess perpetual virginity takes on a more "human" explanation. Given that Joseph could have very well fathered Jesus 'brothers and sisters' in a previous marriage, I don't have too much of a problem with the idea. Either way, my faith does not stand or fall on the concept.
Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?
- Jesus’ mother Mary and adoptive father Joseph.
- Joseph’s brother Clopas (Hegesippus, quoted in Eusebius Hist. Eccl. 3.11; 3.32.6; 4.22.4).
- "Mary of Clopas" (Jn 19:25) is probably his wife. He may well be the same person as Cleopas (Lk 24:18). Clopas is a Semitic name and Cleopas is a Greek name; Jews of this period frequently used both a Semitic name and a Greek name that sounded similar.
- Elizabeth, the mother of John the Baptist, was a relative of Jesus’ mother, Mary, according to Luke 1:36 (the precise relationship is not specified).
- Jesus’ four brothers: James, Joses (or Joseph; Joses is an abbreviated form), Judas (or Jude, an English variant of the name that is sometimes used for this brother of Jesus) and Simon (Mt 13:55; Mk 6:3).
- Jesus’ sisters (at least two: Mt 13:56; Mk 6:3). Later sources, perhaps correctly, name them Mary and Salome (Protev. James 19.3—20.4; Gos. Phil. 59.6-11; Epiphanius Haer. 78.8.1; 78.9.6).
- Simeon (Simon) son of Clopas (Hegesippus, quoted in Eusebius Hist. Eccl. 3.11; 3.32.6; 4.22.4).
- Zoker and James, two grandsons of Jesus’ brother Jude (Hegesippus, quoted in Eusebius Hist. Eccl. 3.19.1-3.20.7; 3.32.5–6; and in Paris MS 1555A; Bodleian MS Barocc. 142).
- Abris, Abraham and his son James, three descendants of the family of Jesus. They are named in medieval chronicles, which may preserve early sources, as bishops of Ctesiphon-Seleucia in central Mesopotamia in the second century.
- Conon of Magydos, martyred in 250–51, was probably a descendant of the family of Jesus (Martyrdom of Conon 4.2).
Thus, while I can concur with Darlack's conclusion that it makes no difference to faith, the question of historical plausibility remains a serious critique of Rice's view.UPDATE: Scot McKnight has another post which interacts with Bauckham's critique of J.P. Meier.
Monday, June 12, 2006
Friday, June 09, 2006
Without detracting in any way from the significance of the christological affirmations expressed in Colossians, however, the text is not in fact primarily an exercise in doctrinal development or speculative innovation. Instead it mainly represents a practical concern to motivate and reinforce the behaviour of the intended readers, both devotionally and in the wider scope of their lives, so that they should aim to “do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (3:17; and similarly Eph. 5:20).[Hurdato, Lord Jesus Christ, pg. 510]
Thursday, June 08, 2006
Tuesday, June 06, 2006
The incarnation implies that the story of Jesus is not only a possible subject for historical research, study, and criticism, but demands all of these. We need to know who the Jesus of history was, as well as the content of his message. We may not avoid the offence of the incarnation. And if one objects that we fail to apprehend the essential nature of faith if we make historical knowledge the object of faith, and that faith is in this way offered up to such dubious, subjective, and hypothetical study, we can only reply that God has offered up Himself. The incarnation is the self-offering of God, and to that we can only bow in assent.
Joachim Jeremias, ‘The Search for the Historical Jesus’, repr. in Jesus and the Message of the New Testament ed. K. C. Hanson (Minneapolis: Augsburg Fortress, 2002), 8.