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Relevant bibliographies by topics / Jesus the Jew

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Academic literature on the topic 'Jesus the Jew'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Jesus the Jew"

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Hogeterp, Albert. "Gendering Jesus the Jew." Religion and Gender 10, no. 1 (June 18, 2020): 37–56. http://dx.doi.org/10.1163/18785417-01001002.

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Abstract Gendering Jesus has been a matter of divergent interpretations, ranging from emphasis on typical features of masculine power to ‘unmanly’ character by ancient elite standards. This article explores anew Jesus’ Jewish masculinity. It revisits a recent study of the question what Jesus looked like, by mutually reconsidering ancient literary and rhetorical traditions of description, literary data about Jesus’ physical and social appearance, major aspects in the literary record about Jesus the Jew in comparison with Jewish tradition including the Dead Sea Scrolls, and recent findings in iconography. Jesus the Jew comes off as an unconventional challenger of male power at the time, whose appearance would neither have adhered to elite standards of physical and social apparel nor to late antique adaptations through the Romanization of Christian iconography.

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Altindal, Aytun. "Jesus—The secular Jew." History of European Ideas 20, no. 4-6 (February 1995): 669–72. http://dx.doi.org/10.1016/0191-6599(95)95796-j.

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SÖDING, THOMAS. "‘Was kann aus Nazareth schon Gutes kommen?’ (Joh 1.46). Die Bedeutung des Judeseins Jesu im Johannesevangelium." New Testament Studies 46, no. 1 (January 2000): 21–41. http://dx.doi.org/10.1017/s0028688500000023.

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The polemic against ‘the Jews’ in the Fourth Gospel is often realized and criticized. But John also points out that Jesus himself is a Jew. This is the way John draws the line of his incarnation theology into the ‘history’ of Jesus, narrated in the gospel. As ‘prophet’ (4.19) Jesus the ‘Jew’ (4.9) is ‘the Saviour of the world’ (4.42); as man, coming from Nazareth in Galilee (1.46; 4.43f; 7.41), Jesus is the Messiah, born in Bethlehem (7.42): well known as ‘son of Joseph’ (1.45; 6.42), unknown as ‘Son of God’ (cf. John 1.19). On the cross Jesus the ‘King of the Jews’ (19.19) dies ‘for the people’ and ‘for the scattered children of God’ (11.50ff). It is an essential aspect of John's Christology that Jesus belongs to his Jewish people. This theological fact, founded in the identity of the one God, shows the so-called anti-Judaism of John in a new light.

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Fredriksen, Paula. "Augustine on Jesus the Jew." Augustinian Studies 42, no. 1 (2011): 1–20. http://dx.doi.org/10.5840/augstudies20114211.

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Evener, Vincent M. "Jewishness as an Explanation for Rejection of the Word." Church History and Religious Culture 95, no. 2-3 (2015): 203–21. http://dx.doi.org/10.1163/18712428-09502005.

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The present essay challenges prior accounts of the “literary echo” to Martin Luther’s 1523 treatise, That Jesus Christ Was Born a Jew, which called for “friendly” theological instruction of Jews. Focusing on a dialogue between a Christian and a Jew written by Caspar Güttel, I demonstrate that Güttel was not concerned with the persuasion of Jews. Rather, writing in 1527, Güttel deployed his knowledge of the ineffectiveness of Luther’s missionary overture as part of a larger strategy casting intra-Christian resistance to the Word as “Jewish.” Moreover, the primary influence on Güttel was not That Jesus Christ Was Born a Jew, but Luther’s Christmas Postils. From the latter, Güttel received and propagated an image of Jews as “blind with seeing eyes”—as unable to deny truth yet paradoxically unreceptive to it. Güttel’s case underlines the necessity of looking beyond Luther’s “Jewish writings” to locate the transmission and reception of the reformer’s anti-Judaism.

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Marquardt, Friedrich-Wilhelm. "What Think You of Christ?" Theology Today 58, no. 2 (July 2001): 190–201. http://dx.doi.org/10.1177/004057360105800206.

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After Auschwitz, without changing their confession of Jesus Christ, Christians have to renew their christology. Jesus, who rules us today, is a Jew. His own people have fetched him home. He is seen in various ways by them. We can no longer understand him according to the measure of our non-Jewish tradition, which strives for a unified conception of Jesus, in thrall to a western rationality that would gain control of everything. We have to confess Jesus as Messiah without condemning others, so that Jesus may be recognizable to Jews as Messiah.

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Fredriksen, Paula. "The Religion of Jesus the Jew." Journal of Jewish Studies 44, no. 2 (October 1, 1993): 319–22. http://dx.doi.org/10.18647/1721/jjs-1993.

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Gruber, Mayer I. "André LaCocque, Jesus the Central Jew." Review of Rabbinic Judaism 22, no. 2 (September 16, 2019): 277–307. http://dx.doi.org/10.1163/15700704-12341360.

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Botha, P. J. J. "Jesus the Jew: some reflections on current investigations." Religion and Theology 1, no. 2 (1994): 185–209. http://dx.doi.org/10.1163/157430194x00150.

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AbstractIn this article attention is drawn to the emphasis on Jesus' Jewishness in current historical Jesus studies. Some of the findings of this research are briefly presented. Three reasons for this development are identified: the resurgence in historical Jesus studies, the re-evaluation of early Judaism by scholarship, and contemporary doubts about Christology. The Jewishness of Jesus confronts us with many challenges and new problems and some are identified and discussed. The improved understanding of early Judaism challenges us to revise our views of early Christian tradition, and our interpretive stances, assessments and beliefs about Jesus of Nazareth.

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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.

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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Since then, many Jewish thinkers of the modern era have studied Jesus. The essay outlines the history of ,,bringing Jesus home" to Judaism, which has been observed since the nineteenth century. Jesus returns as exemplary Jew, as hortatory prophet, as revolutionary and freedom fighter, as big brother and messianic Zionist. The foremost intention though was that Jews wanted to remain Jews and nevertheless be part of Christian society. How fortunate, therefore, that Jesus was Jewish.

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Dissertations / Theses on the topic "Jesus the Jew"

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Cohen, Elliot Marc. "Brother or other : Jews for Jesus." Thesis, Manchester Metropolitan University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405303.

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Feuer, Rose. "Jesus made me kosher Jews for Jesus and the defining of a religious identity /." Diss., Connect to the thesis, 2006. http://hdl.handle.net/10066/766.

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Nguyen, Long Phi. "The biblical continuity of prayer Jews, Jesus to the early communities /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Baker, Todd Damon. "Matthew 27:25 : "His blood be upon us" Are the Jews racially condemned for the death of Christ? /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Marais, Bennie. "Jesus en die buitestaanders in Johannes 4." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/61390.

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Summary This study deals with Jesus and the outsiders in John 4, with particular focus on John 4:1-42. Methodologically, the study focuses on social identity theory, and asks the question of how Jesus gets the Samaritan woman, who is a member of the outside group, into the insider group. The focus of the study is thus what the behaviour and attitude of the historical and non-conventional Jesus, in the strongly hierarchical social structure of his day, was toward outsiders. John 4:1-42 is often used in works that focus on missional tendencies in the church. This research attempts to place the missionary responsibility of the church on the table in a new light, resulting from the research results. Firstly, the inter-relational connection between identity, ethos and ethics with regard to Jesus’ attitude toward the outsiders in John 4:1-42 is researched. Secondly, the interpretation history of John is described, whereafter the social-scientific approach and the way in which social identity theory can be applied to John 4:1-42, is described. The purpose of the study is to suggest a new missional approach for the church, based on the research results of the study. In John 4:1-42 Jesus did not only repair the relationship between Him as a Jew and the Samaritan woman, but also the broken relationship between the Samaritans and the Jews - two previously conflicting ethnic groups who are now born into the new family of God (John 1:12). In the narrative, the Samaritan woman becomes a μαρτυρούσης (John 4:39). The result of the Samaritan woman’s testimony (John 4:39) becomes a personal testimony that eventually convinces the others of Jesus’ true identity (John 4:39). The woman’s testimony provided the initial impetus for them to come to Jesus, but now they have heard for themselves and have drawn their own conclusion. Many had believed in Jesus on account of the Samaritan woman’s testimony. Many more believed on account of Jesus’ word. Jesus’ harvest among the Samaritans therefore signals the return of a part of the unbelieving world to God as a first sign of the universal scope of Jesus’ saving mission.
Thesis (PhD)-- University of Pretoria 2017.
New Testament Studies
PhD
Unrestricted

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Shofner, Mike. "The Davidic dynasty and royal priesthood a theological issue /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Van, der Westhuizen Elsabé. "Jesus en die insluiting van nie–Jode by die kerk na aanleiding van Matteus 16:18 / Elsabé van der Westhuizen." Thesis, North-West University, 2011. http://hdl.handle.net/10394/6919.

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The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature. Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church. However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession. Chapter 1 sets out the background to the research question and the problem statement. Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven. The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study. Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study. Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically. Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ.
Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.

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Larsen, Brian. "An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of John." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13419.

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This thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.

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Brudere, Baiba. ""Je me sens la vocation de prêtre", Ms B, 2 v° : enquête sur le sacerdoce commun chez Thérèse de l'Enfant-Jésus et de la Sainte-Face et l'apport de son expérience pour l'accomplissement de cette vocation aujourd'hui /." [Paris] : les Éd. du Cerf, 2007. http://catalogue.bnf.fr/ark:/12148/cb41180346k.

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Joby, Martin. "Oxe och åsna som symboler i kristna födelseikoner : En ideologianalys av hermeneutik och teologi i ortodox ikonografi." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-79141.

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Detta är en undersökning av en symbolisk tolkning av oxen och åsnan i kristna födelseikoner (och andra framställningar). Denna symboliska tradition har ett ytterst begränsat vetenskapligt belägg i samtiden och utgår särskilt från kyrkofädernas tolkningar. Denna undersökning bidrar med en insikt i en levande ikonografisk praxis där symboliken i djuren visar sig spela en roll för att reflektera en särskild teologi. Materialet består av ett antal föreläsningar av den kanadensiske ortodoxa ikonmålaren Jonathan Pageau. Undersökningen bygger på de religionsvetenskapliga begreppen religiöst seende och religiös visuell kultur som grundar sig i en forskningstradition som Marie Fahlén redogör för. De bägge begreppen kompletterar varandra genom att de skapar en dualitet i förståelsen för religiös konst genom att knyta samman tolkningen och hermeneutiken framför bilden med kontexten och teologin bakom bilden. Materialet analyseras med en ideologianalys som strukturerar materialet i två analysmodeller som syftar till att spegla de teoretiska begreppens dualitet; idealtyper och dimensioner. Pageaus religiösa seende struktureras i idealtyper för oxe och åsna baserat på vad djuren associeras med i materialet. Den visuella kultur som Pageau uttrycker i materialet beskrivs i relation till de religionsvetenskapliga dimensionerna rättfärdiggörelse och frälsningslära som också är tänkta att följa dualiteten i de teoretiska begreppen; synen på andra och synen på den egna läran. Baserat på denna beskrivning kategoriseras Pageaus tolkning till den av Paul Knitters fyra religionsteologiska modeller han mest relaterar till. Undersökningen visar att oxen och åsnan är ett inslag i födelseikonen som för Pageau stärker tolkningen av inkarnationen som inte bara ett möte mellan himmel och jord, utan också en världslig försoning, ett ”coming together”. Oxen som sinnebilden av ett rent djur förknippar han bland annat med enhet och kategorisering, universalitet och principer. Åsnan som sinnebilden av ett orent djur förknippar han bland annat med förening och sammanblandning, partikularitet och förändring. Snarare än en historisk händelse menar han att det symboliserar en ontologisk ordning eller en ”evig händelse” som finns i allt. Analysen visar att Pageaus syn på rättfärdiggörelse och hans frälsningslära karaktäriseras av en balans mellan det universella och partikulära i synen på Guds kärlek. Undersökningen visar att Pageaus tolkning kan kategoriseras under uppfyllelseteologi.

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Books on the topic "Jesus the Jew"

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Jesus was a Jew. San Antonio, Tex: Ariel Ministries, 2010.

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Vermès, Géza. The religion of Jesus the Jew. Minneapolis: Fortress Press, 1993.

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Vermès, Géza. The religion of Jesus the Jew. London: SCM Press, 1993.

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A marginal Jew: Rethinking the historical Jesus. New York: Doubleday, 1991.

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A marginal Jew: Rethinking the historical Jesus. New York, NY: Doubleday, 1991.

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Meier, John P. A marginal Jew: Rethinking the historical Jesus. New York: Doubleday, 2003.

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Vermès, Géza. Jesus the Jew: A historian's reading of the Gospels. 3rd ed. London: SCM Press, 1994.

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Vermès, Géza. Jesus the Jew: A historian's reading of the Gospels. Philadelphia: Fortress Press, 1988.

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Stribley, Rexford. Becoming an Israelite and true Jew through Jesus. Lake Mary, Fla: Creation House Press, 2004.

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Tully, Mark. God, Jew, rebel, the hidden Jesus: An investigation into the lives of Jesus. London: Penguin, 1997.

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Book chapters on the topic "Jesus the Jew"

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Vergote, Antoine. "Casting a Psychological Look on Jesus the Marginal Jew." In Hearing Visions and Seeing Voices, 133–51. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5939-1_13.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Justin: The Dialogue with Trypho the Jew." In Jews and Gentiles in the Early Jesus Movement, 173–78. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_15.

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Bernstein, Mashey. "A Jew for Jesus? A Jewish Reading of Norman Mailer’s The Gospel According to the Son." In Norman Mailer’s Later Fictions, 73–84. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230109056_5.

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Bibliowicz, Abel Mordechai. "Supersession." In Jews and Gentiles in the Early Jesus Movement, 103–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_10.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Barnabas." In Jews and Gentiles in the Early Jesus Movement, 139–50. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_12.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Ignatius." In Jews and Gentiles in the Early Jesus Movement, 167–71. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_14.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Melito." In Jews and Gentiles in the Early Jesus Movement, 179–84. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_16.

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Bibliowicz, Abel Mordechai. "Recapitulation." In Jews and Gentiles in the Early Jesus Movement, 193–223. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_18.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand—The First Years." In Jews and Gentiles in the Early Jesus Movement, 11–20. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_2.

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Bibliowicz, Abel Mordechai. "The Anti-Judaic Strand in Matthew: The Saga of the Jewish Followers of Jesus." In Jews and Gentiles in the Early Jesus Movement, 49–58. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_5.

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Conference papers on the topic "Jesus the Jew"

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Husić, Aladin. "Objavljeni primarni izvori iz Osmanskog razdoblja kao doprinos historiografiji Bosne i Hercegovine (2000–2019)." In Međunaordna naučno-kulturološka konferencija “Istoriografija o BiH (2001–2017 )”. Academy of Sciences and Arts of Bosnia and Herzegovina, 2020. http://dx.doi.org/10.5644/pi2020.186.05.

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Dvije decenije predstavljaju sasvim dovoljnu vremensku distancu za značajne iskorake u historiografskoj produkciji ma o kojem se razdoblju radilo. Objavljivanje izvorne građe predstavlja najznačajniji korak u stvaranju pretpostavki za opsežnija historiografska istraživanja. Osmansko razdoblje jedan je od onih perioda čiji konačni historiografski rezultati, uslijed jezičkih i drugih specifičnosti, umnogome ovise upravo o publiciranju izvorne građe, što omogućava iskorak iz reduciranih uskospecijalističkih, osmanističkih istraživanja u široko istraživačko polje izvan toga kruga. U fokusu ovoga razmatranja jesu osmanski izvori kao doprinos bosanskohercegovačkoj historiografiji. Razmatrajući pristup navedenom pitanju, opredijelili smo se za princip osvrta samo na cjelovite, osmanske izvore obimnijeg sadržaja bez nekih pojedinačnih, sitnijih prijevoda koji su se pojavili u literaturi. U tom kontekstu osvrnut ćemo se na tri osnovna pitanja, i to: 1.Značaj objavljivanja izvora osmanske provenijencije, 2.Vrste objavljenih izvora kao pretpostavka za izučavanje pojedinih pitanja iz prošlosti Bosne i 3.Metodološki pristupi u obradi izvora. Kroz navedena pitanja bit će prezentirani i vrednovani osnovni rezultati u oblasti publiciranja historijskih izvora osmanske provenijencije, objavljenih kod nas u periodu od 2000. godine do danas. U naznačenom razdoblju dominiraju dvije vrste osmanskih izvora – osmanski popisni defteri i sidžili. U tom smislu razmatrat će se vremenska, prostorna i problemska dimenzija ovih izvora. Želimo ukazati na to koja razdoblja i područja pokrivaju i koja je pitanja moguće aktualizirati i valorizirati na temelju spomenutih izvora

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