WOF 069: Following the Right Jesus. Thomas Joseph White’s book The Incarnate Lord discusses the importance of Jesus’ identity.
The classical tradition of Christology understood Jesus ontologically, that is to say, in terms of his fundamental being or existential identity; whereas modern and contemporary Christology tends to understand Jesus psychologically or relationally. The transition from an ontological Christology to a consciousness Christology has conduced toward all manner of relativism, subjectivism, indifferentism, and the attenuation of evangelical zeal. In this episode, Bishop Robert Barron unpacks these theological concepts and explains their consequences in familiar terms. St Cassian and the four senses. How should learners be taught to find sense in biblical text?
Should we prepare them to be able to find a justification for anything by learning a bank of quotes for deployment against any answer? When evaluating different ways of reading Biblical texts, do we encourage students to learn how Christians have explored those texts in the past? I was exploring that question when a colleague from another university encouraged me to look at St Cassian’s four sense of text, which is said to have guided the way Christians made sense of the Bible for a thousand years. Here are some interesting links: 04 JesusBirth textbook. The Nativity of Luke's Gospel. A Level Theme 1A Redaction Criticism by phallen (from TES Resources)
The Word Became Flesh. Essay explain the differences in the birth narratives. Jesus Resurrection SMC Workbook. Youtube resurrection. Bultmann article. LP2 ResurrectionBultWright. Bishop Barron on the Resurrection of Jesus. The Interpretation of the Bible in the Church. T1 Bible Workbook. AN OUTLINE THEOLOGY OF THE BIBLE. Lesson 1: The Bible: The Word of God. Introduction “The Scriptures: We believe the Bible to be the verbally inspired Word of God without error in the original writings, and the supreme and final authority in doctrine and practice.”
We learn from creation that there is a God and He has great power. But God has revealed Himself even more extensively. He spoke His Word through the prophets. But his final and most complete revelation of Himself is in His Son. Bible from Gr. biblos, book; biblia, books. 5. The Bible: The Inspired Revelation of God. The Necessity of Inspiration As special revelation is God’s communication to man of the truth he must know in order to be properly related to God, so inspiration deals with the preservation of that revelation so that what was received from God was accurately transmitted to others beyond the original recipient.
Theories of Inspiration - Asbury Bible Commentary. Revelation and Inspiration of Scripture. Dennis Bratcher This article also appears as Revelation and Inspiration: The Biblical Foundation in The Modern Inerrancy Debate Just as there is some measure of truth in all theories of the atonement - satisfaction, substitutionary, ransom, governmental, moral influence - and yet no one of these by itself is adequate, so no single view of inspiration conveys the total, and so true, picture. - Ralph Earle, "Revelation and Inspiration: The Spoken Word of God," in Charles W.
Carter, ed., A Contemporary Wesleyan Theology, Volume 1 (Grand Rapids: Francis Asbury Press, 1983), p. 319. There are two issues that must be considered in any discussion about the authority of Scripture: revelation and inspiration. It is important that these are not confused, since some of the issues that become battlegrounds in talking about Scripture arise from interchanging the two. Theories of Inspiration of Scripture. The Bible is the most unique literary work in all of history, containing the very revelation of God.
Questions have been raised as to how the Bible was inspired and to what degree inspiration permeates its pages. Studying the theories of inspiration is part of bibliology, which is a must for any serious student of the Bible, especially those entering the ministry. Let’s look at a few definitions of inspiration before considering the various theories of inspiration. Definitions of Inspiration “God’s superintending of human authors so that, using their own individual personalities, they composed and recorded without error in the words of the original autographs His revelation to man” – Dr. Differentiating Between Inspiration and Illumination Many confuse inspiration with illumination, but they are very different things. Theories of Inspiration Intuition or illumination theory.
Catechism of the Catholic Church - Sacred Scripture. 101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men.
"63 You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.65 104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, "but as what it really is, the word of God".67 "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them. "68 105 God is the author of Sacred Scripture. 106 God inspired the human authors of the sacred books. 1. 2. 3. 1. 2. Radical Faith - exploring faith in a changed world. C H Dodd (1884 -1973) Charles Harold Dodd was one of the more influential British theologians of the first half of the 20th century, particularly in the area of messianic theology (christology).
To put this influence in a perspective, he can be perceived as an apologist for the compatibility of revelation with analytical history. Dodd studied at Oxford University and briefly in Germany under Adolf von Harnack at Berlin University. In 1912 he was ordained as a Congregationalist minister and served for three years. Form Criticism - Oxford Biblical Studies Online.
The English translation for the German Formgeschichte.
This technique was developed by a group of German biblical scholars shortly after the First World War. It assumed the widely agreed conclusion of source criticism of the priority of Mark and the view that the Gospel of John was later than the other three but the aim was to penetrate into the period of Church life before even the earliest sources had been written. ‘Form Criticism’ had been used in Germany since about 1900 to explore some of the OT narratives and Jewish and Hellenistic literature. The literary classifications of prose and poetry were subdivided into (prose) history, legends, and myths; and (poetry) hymns, psalms, and prophetic oracles. Hermann Gunkel (1862–1932) classified the psalms according to type (1925) and explained how they might have been composed for singing in worship and later written up by poets. Form Critics generally accepted the theory of W. Comparing the Historical Jesus: Introduction.
“He comes to us as One unknown, without a name, as of old, by the lake-side, He came to those men who knew Him not.
He speaks to us the same word: “Follow thou me!” And sets us to the tasks which He has to [fulfill] for our time. He commands. Comparing the Historical Jesus: Sources. John Dominic Crossan Of great importance for all historical study are the sources used in forming narrative perspectives. Some historians are relatively inclusive in their acceptance of source material, drawing from a wide variety of disciplines and quality of material. Others are more selective in the criterion employed to discern source materials for their historical reconstructions. Comparing the Historical Jesus: Birth Narratives. Crossan understands the canonical birth narratives to be theological fictions, as Mark, Q, and the Gospel of Thomas, which he views as the earliest historical sources, do not contain any form of birth narrative. Drawing Jesus into parallel with Caesar Augustus, Crossan writes concerning the miraculous birth narratives that, “greatness later on, when everybody was paying attention, is retrojected onto earlier origins, when nobody was interested.
.  John Dominic Crossan. Jesus: A Revolutionary Biography. San Francisco: Harper San Francisco, 1994. 6.  Ibid., 5-10.  Ibid., 10-15.  Ibid., 15-28. Comparing the Historical Jesus: Miracles. Image of Jesus Healing the Gerasene Demoniac Given Crossan’s general view of the world and the relationship between the natural and supernatural, it is not entirely surprising that he grants little historical value to accounts of the miracles of the historical Jesus. Crossan argues that Jesus’ program of ministry focused more on the principles of open social commensality and radical egalitarianism. Based on the prevalence of stories concerned with healing and demonic exorcism, Crossan concludes that Jesus was likely some form of peasant healer, though not in the typical western understanding of the term ‘healer.’ Focusing on the social implications of disease within first century Judaism, Crossan argues for a distinction between ‘illness’ and ‘disease.’
Key for N.T. Wright is understanding Jesus’ actions and his teachings, especially those concerning the Kingdom of God. .  John Dominic Crossan. .  Ibid., 76-80.  Ibid., 80-82.  Ibid., 82. .  Ibid., 84-95.  N.T. Comparing the Historical Jesus: Crucifixion. The Crucifixion, by Cano Alonso This post considers Crossan and Wright’s perspectives on the crucifixion and death of Jesus of Nazareth. Crossan understands the reason for the crucifixion of the historical Jesus to rest with his preaching of radical egalitarianism, open commensality, and rhetoric against established Judaism.
Citing the question “Why did Jesus have to die?” Comparing the Historical Jesus: Resurrection. While thus far in this series Crossan and Wright have differed on their reconstructions of the Historical Jesus, it is the resurrection that truly demonstrates the divergent perspectives of these two scholars. Crossan writes concerning historicity of the canonical resurrection appearance accounts that, “Jesus’ burial by his friends was totally fiction and unhistorical. He was buried, if buried at all, by his enemies, and the necessarily shallow grave would have been easy prey for scavenging animals… Resurrection is but one way, not the only way, of expressing Christian faith….
Apparition… Is one way, not the only way, of expressing Christian experience…. The Resurrection of Jesus, Licona In addition to their views on the resurrection, a clearly obvious difference between Crossan and Wright is the amount that each scholar has written on this topic. Comparing the Historical Jesus: Conclusions. For John Dominic Crossan, Jesus was an immensely important figure, though not in the typical Christian categories.