Showing papers in "New Testament Studies in 1971"
95 citations
TL;DR: The use of the Old Testament by the New Testament, including its christological use, has engaged students of the Bible at least since the time of Jerome as discussed by the authors. But, despite the immense erudition expended on it, by some of the best minds in their time, it seems remotely unlikely that anything new remains to be said.
Abstract: The use of the Old Testament by the New Testament – including its christological use – has engaged students of the Bible at least since the time of Jerome.1 In view of the immense erudition expended on it, by some of the best minds in their time, it seems remotely unlikely that anything new remains to be said. A fresh impetus has, however, been given to the subject – which has always been a highly specialized one – by the Dead Sea Scrolls, through the discovery of messianic Testimonies in the Cave 4 material and, more importantly, by the recognition that, hermeneutically, the New Testament belongs to the same tradition.
44 citations
TL;DR: In this paper, a neuerwachte Eifer deutet zugleich auf ein wachsendes Interesse gegenuber der Geschichte des Urchristentums uberhaupt hin.
Abstract: Die Anfange der christlichen Mission standen nach dem Standardwerk Harnacks jahrzehntelang nicht mehr im Mittelpunkt der Forschung. Erst in jungster Zeit ist ein Umschwung zu bemerken. Seit der Arbeit von Ferdinand Hahn, 1963, folgte jedes Jahr eine neue Monographie. Dieser neuerwachte Eifer deutet zugleich auf ein wachsendes Interesse gegenuber der Geschichte des Urchristentums uberhaupt hin. Die unaufhaltsame Ausbreitung des christlichen Glaubens im Mittelmeerraum wahrend der ersten 120 Jahre ist der rote Faden fur jede Geschichte des Urchristentums. Wenn heute immer Wieder danach gefragt wird, worin die ‘Kontinuitat’ der Botschaft des NT bestehe, so konnte man antworten, das sich deren ‘faktische Kontinuitat’ —ganz gleich, wie sie dargestellt wird—auf jeden Fall in dem fur die Antike einzigartigen Erfolg der urchristlichen Mission erweist.
41 citations
TL;DR: Kasemann identified the alien element he discovered as "apocalyptic" as discussed by the authors and concluded that this was the mother of all Christian theology, which was the conclusion he drew from this discovery, spelled out in his first paper and its sequel.
Abstract: In 1960, E. Kasemann wrote his now well-known essay, Die Anfange christlicher Theologie’, in which he set out to explore the terra incognita of Christian beginnings. His objective was to allow ‘full validity’ to any ‘alien element’ he might find there. Kasemann identified the alien element he discovered as ‘apocalyptic’. The conclusion Kasemann drew from this discovery, spelled out in his first paper and its sequel, ‘Zum Thema der urchristlichen Apokalyptic’, was that this ‘apocalyptic…was the mother of all Christian theology’.
36 citations
35 citations
TL;DR: In this paper, the ambiguities of the word "know" have been identified as a major obstacle to answering the question "Did Paul know Jesus?" in its simple form, and the ambiguous II Cor. v. 16 is invoked.
Abstract: If we ask the question, ‘Did Paul know Jesus?’, we find that it is not so simple because of the ambiguities of the word ‘know’. Some other expression would make for clarity, e.g. ‘Did Paul have any contact or relationship with Jesus?’, or, even more pointedly, ‘Did Paul see Him, go further and listen to Him, and still further and speak with Him?’ ‘Know’ can mean, ‘know Him by sight’, ‘have a slight contact with Him’, ‘have close relations with Him’; ‘know about Him’ from others; and, finally, ‘form a judgement about Him’ or ‘understand Him’. Moreover, again and again when this question is raised in its simple form the ambiguous II Cor. v. 16 is invoked.
32 citations
TL;DR: The Samaritan chronicle no. II was published for the first time in the first part of the 19th century as discussed by the authors, and it is known as Sepher ha-ramim ( = chronicle).
Abstract: The Hebrew text printed below is published for the first time. It is an extract from the Samaritan chronicle no. II, sometimes know erroneously as Sepher ha-ramim ( = chronicle). The basic text is printed unaltered here and it is from the John Rylands Library MS 1142 in the Moses Gaster Collection. The extract is unrelated in terms of content to the preceding and succeeding material, so that nothing is lost by publishing this extract.
29 citations
TL;DR: The continuing stream of hypotheses with regard to the Corinthian opposition to Paul will serve as a reminder that this opposition constitutes one of the crucial questions for the understanding of the New Testament and the origins of Christianity as discussed by the authors.
Abstract: The continuing stream of hypotheses with regard to the Corinthian opposition to Paul will serve as a reminder that this opposition constitutes one of the crucial questions for the understanding of the New Testament and the origins of Christianity. It is not too much to say that a full understanding both of New Testament history and of New Testament theology waits on the right answering of this question. We can see pretty clearly that the development of Christianity in the first three decades after the crucifixion and resurrection of Jesus moved about two poles: on the one hand, the church of Jerusalem, some at least of whose leaders could probably look back to their association with Jesus during his ministry in Palestine, and, on the other, Paul, apostle as he himself but by no means all his contemporaries believed him to be, and the churches he founded in the non-Jewish world. How were these two groups related to each other? Did they act in concert or in opposition? These alternatives are far too simply put, and fail to do justice to the complexity of the facts; but the facts to which justice must be done include the data of II Corinthians, where Paul appears to be confronted by a rival apostolate.
21 citations
11 citations
Abstract: A major impetus for investigating Christian origins from the viewpoint of unity and diversity has been provided recently by the publication of a second edition of Walter Bauer's monograph, Rechtglaubigkeit und Ketzerei im altesten Christentum . When this book first appeared, in 1934, its importance was hardly recognized. But this second edition coincides with a growing awareness of the significance of Bauer's thesis, especially in the light of the Nag Hammadi discoveries, and also with a fast-developing literature on the whole subject of the relation between orthodoxy and heresy in the early church.
[...]
TL;DR: This article found evidence that numerous phrases and sentences have been interpolated into various passages of the original text by different editors of the gospel of Matthew by different authors of the book of Matthew.
Abstract: Scholars have noted the imprint of at least three distinctive sources in the gospel of Matthew: the gospel of Mark, the Q document, and material known (or created) only by ‘Matthew’ and commonly designated as M. There is, in addition, evidence suggesting that numerous phrases and sentences have been interpolated into various passages of the original text by different editors of the gospel.
TL;DR: The central section of the Gospel according to St Luke as mentioned in this paper contains some of the most precious portions of Jesus' teaching. But it also occasions a perplexing problem, which may be briefly stated as follows: from its opening words the reader gathers that in what is to follow Luke purposes to give a chronologically ordered running account of the last journey from Galilee to Jerusalem.
Abstract: The central section of the Gospel according to St Luke (ix. 51—xix. 28) contains some of the most precious portions of Jesus' teaching. But it also occasions a perplexing problem, which may be briefly stated as follows. From its opening words the reader gathers that in what is to follow Luke purposes to give a chronologically ordered running account of Jesus' last journey from Galilee to Jerusalem. But on examination what follows does not appear to be an account of that kind. In ch. x Jesus is in the home of Martha and Mary and therefore, it is to be assumed, has reached Bethany on the outskirts of Jerusalem, but in ch. xvii he is no further south than the border line between Galilee and Samaria. Again in ch. xiii there are words of Jesus which, according to a possibly correct interpretation of them, indicate that he has not yet set out on his journey.
TL;DR: In den folgenden Beobachtungen sollen judische Texte fur bisher nicht geklarte Vorfragen uber die Verwendung christologischer Titel neu erschlossen oder jedenfalls in einen traditionsgeschichtlichen Zusammenhang with christlichen Aussagen gestellt werden.
Abstract: In den folgenden Beobachtungen sollen judische Texte fur bisher nicht geklarte Vorfragen uber die Verwendung christologischer Titel neu erschlossen oder jedenfalls in einen traditionsgeschichtlichen Zusammenhang mit christlichen Aussagen gestellt werden. Obwohl eine Verbindung von Titeln dieser Art auch haufig schon vorchristlich nachweisbar ist, wird die Orientierung an einzelnen Hoheitstiteln beibehalten, da es sich haufig auch in dem judischen Material bereits um traditionsgeschichtliche Synthesen handelt. Wegen der Kurze des Raumes kann es sich lediglich um Hinweise handeln.
TL;DR: Although St Paul had no disciples, on μαθηραι, he did have many associates as mentioned in this paper, and these persons present something of a puzzle to the student of Christian origins, both in the titles and functions that are ascribed to them and, more generally, in the precise relationship that had to Paul.
Abstract: Although St Paul had no disciples, on μαθηραι, he did have many associates. These persons present something of a puzzle to the student of Christian origins, both in the titles and functions that are ascribed to them and, more generally, in the precise relationship that had to Paul. A clarification of their role may serve to illuminate the structure of the early Christian mission as well as a number of problems within the Pauline letters.
TL;DR: In this paper, auteurs s'etaient gravement fourvoyes, parce qu'ils imaginaient dans ces textes une eschatologie empruntee au christianism.
Abstract: En etudiant les textes de Qumrân, j'ai souvent constate que bien des auteurs s'etaient gravement fourvoyes, parce qu'ils imaginaient dans ces textes une eschatologie empruntee au christianisme. Ces contresens m'ont amene a reflechir sur la notion d'eschatologie et, peu a peu, j'ai decouvert qu'en plusieurs domaines cette notion provoquait des perturbations semblables. C'est pourquoi je voudrais attirer l'attention des exegetes et des theologiens sur le grave danger qui nous menace, si nous continuons dans la direction ou nous sommes engages.
TL;DR: The question of development in Paul's eschatology has long been debated as mentioned in this paper, and it is held, on the one hand, that his doctrine of the end underwent a gradual transformation: Paul's earlier works express belief in the imminent eschaton, and construe the future in terms of apocalyptic notions of the resurrection.
Abstract: The question of development in Paul's eschatology has long been debated. It is held, on the one hand, that his doctrine of the end underwent a gradual transformation: Paul's earlier works express belief in the imminent eschaton, and construe the future in terms of apocalyptic notions of the resurrection; his later writings are sensitive to the delay of the parousia and describe life after death in the language of Hellenistic anthropology. On the other hand, it is argued that Paul's eschatology has not undergone major modification: Paul never abandoned his conviction that the end was at hand nor his essentially Jewish understanding of the resurrection.
TL;DR: The interpretation of Makarismen der Bergpredigt, d. h. vi. v. 3-12 as mentioned in this paper, setzt die Zwei-Quellen-Theorie voraus.
Abstract: Die folgende Interpretation der Makarismen der Bergpredigt, d. h. des Abschnittes Mt. v. 3–12 (par. Lk. vi. 20–3 ), setzt die Zwei-Quellen-Theorie voraus. Danach benutzten die Verfasser des ersten und des dritten Evangeliums, die wir — ohne mit diesen Namen historische Reminiszenzen verbinden zu wollen — im Einklang mit der Tradition Matthaus und Lukas nennen werden, als schriftliche Vorlage nicht nur das zweite Evangelium als die (soweit uns bekannt ist) alteste Evangelienschrift, sondern sie verwendeten daruber hinaus mindestens eine zweite grosere literarische Quelle, die sog. Logiensammlung (abgekurzt = Q).
[...]
TL;DR: In this paper, the Qumranisierung der Jesustradition innerhalb der synoptischen tradition zum Ausdruck is discussed, and a Maschalwort zum Ruhme des frommen Eheverzichtes ‘Geist vom Geiste der Essener.
Abstract: Nach Mt xix. 12 hat Jesus von solchen gesprochen, ‘die sich um der Konigsherrschaft der Himmel willen zu Eunuchen gemacht haben’. In diesem Wort kommt nach Ethelbert Stauffer in erschreckendem Mase die Qumranisierung der Jesustradition innerhalb der synoptischen Tradition zum Ausdruck. Sei doch gerade der Matthauskreis fur diesen Prozes in besonderer Weise typisch und verantwortlich. Im Gegensatz zu Jesus, seiner ritterlichen Stellung zur Frau und seiner hohen Meinung von Liebe und Ehe kamen hier allerlei fromme Frauenverachter und Ehepessimisten zu Worte, die den Geist kleiner Moralisten verraten. Hier, so meint Stauffer, finden wir in einem Maschalwort zum Ruhme des frommen Eheverzichtes ‘Geist vom Geiste der Essener’.
TL;DR: The passage de saint Matthieu (v. 17-20) as discussed by the authors, which nous nous proposons d'examiner maintenant, pour comparer son point de vue a celui de l'Epitre aux Romains, n'a pas de correspondant dans les deux autres Synoptiques.
Abstract: Le passage de saint Matthieu (v. 17–20), que nous nous proposons d'examiner maintenant, pour comparer son point de vue a celui de l'Epitre aux Romains, n'a pas de correspondant dans les deux autres Synoptiques. Il est assurement l'un des textes les plus difficiles et les plus controverses de tout le premier evangile.