Son of God

About: Son of God is a research topic. Over the lifetime, 554 publications have been published within this topic receiving 4791 citations. The topic is also known as: son of a god & son of God.

The Interpretation of the Fourth Gospel

Abstract: Part I. The Background: 1. The setting in early Christianity 2. The higher religion of Hellenism: the Hermetic literature 3. Hellenistic Judaism: Philo of Alexandris 4. Rabbinic Judaism 5. Gnosticism 6. Mandaism Part II. Leading Ideas: 7. Symbolism 8. Eternal life 9. Knowledge of God 10. Truth 11. Faith 12. Union with God 13. Light, glory, judgment 14. Spirit 15. Messiah 16. Son of man 17. Son of God 18. Logos Part III. Argument and Structure: 19. The Proem: prologue and testimony 20. The book of signs 21. The book of the passion Appendix Index locorum Index nominum.

The Resurrection of the Son of God

Abstract: The following text is taken from the publisher's website. "N.T. Wright takes us on a fascinating journey through ancient beliefs about life after death, from the shadowy figures who inhabit Homer's Hades, through Plato's hope for a blessed immortality, to the first century, where the Greek and Roman world (apart from the Jews) consistently denied any possibility of resurrection. We then examine ancient Jewish beliefs on the same subject, from the Bible to the Dead Sea Scrolls and beyond. This sets the scene for a full-scale examination of early Christian beliefs about resurrection in general and that of Jesus in particular, beginning with Paul and working through to the start of the third century. Wright looks at all the evidence, and asks: Why did the Christians agree with Jewish resurrection belief while introducing into it - across the board - significant modifications? To answer this question we come to the strange and evocative Easter stories in the gospels and ask whether they can have been late inventions. Wright seeks the best historical conclusions about the empty tomb and the belief that Jesus really did rise bodily from the dead, recognizing that it was this belief that caused early Christians to call Jesus 'Son of God'. In doing so, they posed a political challenge as well as a theological one. These challenges retain their power in the twenty-first century."

Christology in the making : a New Testament inquiry into the origins of the doctrine of the incarnation

Abstract: This excellent study of the origins and early development of Christology by James D. G. Dunn clarifies in rich detail the beginnings of the full Christian belief in Christ as the Son of God and incarnate Word. By employing the exegetical methods of "historical context of meaning" and "conceptuality in transition," Dunn illumines the first-century meaning of key titles and passages within the New Testament that bear directly on the develop-ment of the Christian understanding of Jesus. Chosen by Christianity Today as one of the year's "Significant Books" when it first appeared in 1980, this second edition of Christology in the Making contains a new extended foreword that responds to critics of the first edition and updates Dunn's own thinking on the beginnings of Christology since his original work.

The Opponents of the Writing of Tradition in Early Islam

Abstract: ? 1 In the sixth century of the Muslim era the Hanbalite scholar Abui 'l-Farag ibn al-Gawzl (d. 597) wrote a book to encourage his lazy contemporaries to greater efforts in the memorisation of Tradition.' God, he argued, had singled out the Muslims to memorise Koran and Tradition, whereas those who had been before them had been dependent on written sources and were incapable of memorisation. The Jews, for example, had conferred on Ezra2 the title "son of God" merely because he knew the Torah by heart; among Muslims, by contrast, a seven-year-old child could recite the Koran from memory. The same contrast obtained in the field of Tradition. "Nobody among the nations transmits the words and deeds of their Prophet in a reliable fashion apart from us; for among us Tradition is transmitted from one generation to another, and the reliability of [each] transmitter is examined until the tradition has been traced back to the Prophet. Other nations have their traditions from written sources of which the writers and transmitters are unknown."3 ? 2 Ibn al-Oawzi's exhortation suggests two basic points about the "oral Tradition" of Islam. The first concerns the significance of its oral character. For Ibn al-(awzi, as for the Muslim traditionists in general, this oral character was more than an occasion for the display of

The role of religion

Abstract: I cannot agree with Chris Jeynes's assertion (October pp15–16) that to equate religious belief with belief in the tooth fairy is to be unaware of our cultural history. It is true, ofcourse, that cathedrals are inspiring achievements of architecture, but that has no bearing whatsoever on the truth of the beliefs of their designers. There are similarly impressive Muslim holy buildings, motivated by similar beliefs, but, to take one example, Jesus was either the son of God or he was not, so the beliefs of at least one group must therefore be incorrect. Pretty buildings make for poor evidence of universal truths.