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Journal articles on the topic 'New Testament. Gospels'
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1
Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.
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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.
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WOOD, JOHN HALSEY. "The New Testament Gospels and the Gospel of Thomas: A New Direction." New Testament Studies 51, no. 4 (October 2005): 579–95. http://dx.doi.org/10.1017/s0028688505000305.
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After surveying the debate over the relation of the Gospel of Thomas to the NT gospels, this essay argues that Gos. Thom. merits comparison with second-century Christian literature, in order to discern the similarity or dissimilarity with regard to the use of NT material. The second-century sources considered are found to manifest various types of literary dependence on the canonical gospels. A comparison suggests that Gos. Thom. does show many of the characteristics of this Christian literature known to depend on NT material, and, moreover, that Gos. Thom. appears to draw from all four of the canonical gospels. In fact, the significance of Gos. Thom. may not be as a witness to the historical Jesus, as some have hoped, but as one of the earliest witnesses to a four-gospel collection.
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Wiryadinata, Halim. "The son of man: “Is it constructive theology and history of Jesus for the New Testament writing?”." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 2 (November 5, 2020): 94–102. http://dx.doi.org/10.46494/psc.v16i2.91.
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Many scholars and lay people try to figure out the reasons why the Lord JesusChrist uses the title of the son of man to designate Himself. He uses the title ofthe son of man throughout the Gospels, but there are some incidents only appear outside of the Gospels. This appearance is impressing to find out the reasons why the term occurrences in the Gospel. However, the term also appears in few passages outside the Gospels. Therefore, using the method of critical analysis through the library research as the qualitative methodology in order to seek the development of the argument from beginning up today and to see how the New Testament scholars clear up the message of Jesus in using that title. Few scholars comment that term has significant for the Christological development of the New Testament due to the messianic proclamation as thesaviour of the world. Furthermore, the idea of representative between man andGod apparently introduces the idea of the high priest in the New Testamentwriting for Jesus’ Christology. This idea will bring the consumption for BiblicalTheology when scholars seek this terminology in the New Testament writing.
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Houghton, H. A. G., and Mina Monier. "Greek Manuscripts in Alexandria." Journal of Theological Studies 71, no. 1 (April 1, 2020): 119–33. http://dx.doi.org/10.1093/jts/flaa041.
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Abstract Important manuscripts of the Greek New Testament and other early Christian writings are held by institutions in Alexandria. This report provides an update on the current location and identification of these documents, including the ‘Akhmim Fragment’ of the Gospel of Peter. It also gives preliminary information about four witnesses to the Greek New Testament which have now been added to the official register. These comprise a tenth-century catena manuscript of the Gospels (GA 2937) and three gospel lectionaries (GA L2477, L2478, and L2479).
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De Klerk, Johannes C. "The 'literariness' of the New Testament Gospels." Religion and Theology 4, no. 1-3 (1997): 208–19. http://dx.doi.org/10.1163/157430197x00157.
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AbstractThe literary approach to narratives of the New Testament has now been established. However, there are some very interesting literary issues on which we can now reflect. Do the Gospels comply with genuine literary standards? Are they really suited to full-scale literary analysis? What distinguishes a 'literary' text from a 'non-literary' text? How important is the 'literariness' of biblical narratives? Isn't the value of the literary analysis of biblical texts overestimated? Doesn't it go against the grain of the whole nature of biblical texts? This article endeavours to provide some answers to these issues, focusing on the New Testament texts.
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Nielsen, Jesper Tang. "Mod mytologisk realisme i Nikodemusevangeliet." Dansk Teologisk Tidsskrift 79, no. 3 (September 10, 2016): 177–98. http://dx.doi.org/10.7146/dtt.v79i3.105792.
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The Gospel of Nicodemus had its heyday in the Middle Ages. Today it attracts attention by only a few historians and practically no Biblical scholars. It is, however, a charming example of creative Biblical rewriting. The article provides an introduction to the text and its use of the New Testament gospels. It is possible to locate in it a number of typical narrative techniques and tendencies. This Gospel supplies the New Testament gospel narrative with new episodes and expands the known figures into new narratives. It aims to tell every detail from the New Testament in concrete narratives. In this way it moves in the direction of realism. At the same time it enhances the supernatural featuresof the narrative. In this way it moves in the direction of mythology. Thus, the Gospel of Nicodemus may tentatively be seen as a specimen of mythological realism.
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Müller, Mogens. "The New Testament gospels as Biblical rewritings." Studia Theologica - Nordic Journal of Theology 68, no. 1 (January 2, 2014): 21–40. http://dx.doi.org/10.1080/0039338x.2014.905489.
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JENSEN, MATTHEW D. "The Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology." Unio Cum Christo 2, no. 2 (October 1, 2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.art11.
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Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.
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Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.
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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.
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Simpson, Dean. "The Use of evangelicus in the Paraphrases." Erasmus Studies 37, no. 2 (2017): 137–60. http://dx.doi.org/10.1163/18749275-03702001.
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This article is a word study that analyses and interprets how Erasmus uses the adjective evangelicus, -a, -um in his New Testament Paraphrases. The development of the idiom ‘gospel-blank’ (evangelicus + noun) is analyzed diachronically; the phrases denoting gospel things are divided into six semantic categories. The study shows, on the one hand, that there is a general consistency in how evangelicus is used, the most common pairings predominating in most Paraphrases on the Epistles and Gospels, while, on the other, there is some broadening and lowering of the nouns with which evangelicus is joined, moving from the Paraphrases on the Epistles to the Gospel Paraphrases. Erasmus’ changing attitude to the project of paraphrasing the New Testament provides biographical and historical context in which to place the study’s findings. The study concludes by highlighting the New Testament Paraphrases as Erasmus’ humanistic response to worsening divisions in the early 1520s.
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Koester, Helmut. "From the Kerygma-Gospel to Written Gospels." New Testament Studies 35, no. 3 (July 1989): 361–81. http://dx.doi.org/10.1017/s0028688500016830.
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This paper wants to address the question, why and how the term εỦαγγέλιον, originally a term for the early Christian proclamation, became the designation of a certain type of literature. Closely related problems have been discussed repeatedly in New Testament scholarship for several generations: (1) The origin of the term εỦαγγέλιον. (2) The consistency and uniformity of its meaning in its Christian usage. (3) The question of the literary genre of the writings which later became known as ‘gospels’. I shall comment on the second and third of these problems insofar as they concern the question addressed in this paper, but I shall leave aside the question of the background and origin of the term.
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KUBAREV, V. V. "DATING THE NEW TESTAMENT." Archivarius 7, no. 6(60) (July 20, 2021): 4–11. http://dx.doi.org/10.52013/2524-0935-60-6-1.
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Based on a thorough analysis of the chronicles of Ancient and New Rome, Ancient Russia, Great Bulgaria and Arabic sources, as well as the texts of the Gospels, the author made a reconstruction of the ancestral tree of Jesus Christ and the events of the New Testament, linking them to real historical figures and astronomical phenomena. In addition, the author compares the facts of the appearance of the canonical image of Jesus Christ on icons, mosaics and frescoes, the Holy Shroud, and coins of ancient states. The author justifies the dating of the events of the New Testament to the beginning of the XI century on the basis of established facts, and not the generally accepted canons of faith.
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de Jonge, H. J., Anne Reeve, and Erasmus. "Erasmus' Annotations on the New Testament. The Gospels." Novum Testamentum 29, no. 4 (October 1987): 382. http://dx.doi.org/10.2307/1560781.
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Carroll, John T. "Sickness and Healing in the New Testament Gospels." Interpretation: A Journal of Bible and Theology 49, no. 2 (April 1995): 130–42. http://dx.doi.org/10.1177/002096439504900203.
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Diehl, Judy. "Anti-Imperial Rhetoric in the New Testament." Currents in Biblical Research 10, no. 1 (October 2011): 9–52. http://dx.doi.org/10.1177/1476993x11398556.
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The first of a series of three articles, this essay introduces current scholarship concerned with the use of anti-imperial rhetoric in the New Testament Gospels and the book of Acts. In the first century of the Common Era, if the powerful Roman Emperor was considered a god, what did that mean for the earliest Christians who committed loyalty to ‘another’ God? Was it necessary for the NT authors to employ subversive language, words and symbols, to conceal their true meanings from the imperial authorities in their communications to the first Christian communities? The answers to such key questions can give us a clearer picture of the culture, society and setting in which the NT was written. The purpose of this complex study is to observe how current biblical scholarship views anti-imperial rhetoric and anti-emperor implications found in the NT, assuming such rhetoric exists at all. This initial article reviews recent scholarship with respect to the background of the Roman Empire, current interpretive methods and research concerning anti-imperial rhetoric found in the NT Gospels and Acts.
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Bhandari, Sabindra Raj. "From Renunciation to Nirvana and Beatitude: What Is Common in Buddha and Christ?" Prithvi Academic Journal 4 (May 12, 2021): 96–106. http://dx.doi.org/10.3126/paj.v4i0.37018.
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This article explores the confluence in the ideas that Buddha postulated in the Dhammapada and Christ in the gospels of Mathew, Mark, Luke and John in the New Testament. In spite of the differences in their context, arena, and even in trends and tenets, they both project that the renouncement in action lead the worldly affairs to the realm of spiritual illumination. Both the Dhammapada and the four gospels from the New Testament clearly proclaim that subtraction of the ego along with the pursuit of wisdom eventually open the path of inner evolution for redemption—Nirvana and Beatitude. Likewise, the concepts of Bodhisattva and Messiah have similar mission to redeem the humanity. All these concepts invite a new revisiting to qualify them, adding a new in-depth insight. This fresh revisit widens new dimensions to view the meeting points between the seemingly diverse religious philosophies. Therefore, this paper has applied the qualitative approach to the ideas from the divine creations—the Dhammapada and the gospels of Mathew, Mark, Luke and John from the New Testament.
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Botha, Pieter J. J. "The Gospel of Mark, Orality Studies and Performance Criticism." Religion & Theology 25, no. 3-4 (December 3, 2018): 350–93. http://dx.doi.org/10.1163/15743012-02503012.
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Abstract Orality/aurality is recognised by a growing number of scholars as a significant aspect of the context of New Testament texts. As part of the exploration of the oral features of New Testament texts some are turning to Greco-Roman storytelling and oratory, informed by performance studies. A selection of these explorations are discussed to introduce scholarship that attempts to identify various elements of performance events in the early church as a basis for re-thinking our ways of studying and our interpretations of the New Testament writings in their original context. The obstacles to such efforts are considerable, but some significant gains have been made. Focusing on research on the Gospel of Mark, this discussion shows how performance critical studies allow new insights into the origins of the Gospels, leading to interesting new and meaningful perspectives on the history of the early Jesus movement with specific attention to the role telling and presenting the Markan story played.
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Ureña, Lourdes García. "Colour Adjectives in the New Testament." New Testament Studies 61, no. 2 (February 26, 2015): 219–38. http://dx.doi.org/10.1017/s0028688514000356.
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Colour is used throughout the NT, although sparingly, with different functions and in conjunction with specific situations. The gospels and the letters do not contain many references to colour, but when they do it is typically to indicate more than a physical quality. On the other hand, the author of the Apocalypse uses the colour in its literal sense to describe a particular object or character. In view of the fact that the book was meant to be read aloud, his repetition of colour adjectives stresses the effectiveness and importance of aural effect as a conveyor of meaning.
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Joubert, S. J. "Nuwe-Testamentiese perspektiewe op egskeiding." Verbum et Ecclesia 13, no. 1 (July 18, 1992): 27–40. http://dx.doi.org/10.4102/ve.v13i1.1045.
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New Testament perspectives on divorce New Testament perspectives on divorce practices in the first century Mediterranean world is first of all undertaken. Against this socio-historical framework the New Testament "divorce" texts are then analysed. Pronouncements on divorce in the Synoptic Gospels and the Pauline corpus, being our main sources of information in this regard, are respectively investigated in terms of their communicative functions within their textual and cultural contexts. A short summary of the New Testament views with regards to marriage and divorce, and the intercultural relevance thereof, concludes the essay.
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Förster, Hans. "Translating from Greek as Source Language? The Lasting Influence of Latin on New Testament Translation." Journal for the Study of the New Testament 43, no. 1 (September 2020): 85–107. http://dx.doi.org/10.1177/0142064x20949384.
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Translational choices in New Testament translation appear to be influenced far more strongly by the Latin tradition and Martin Luther’s towering translation than hitherto acknowledged. This contribution uses examples from the synoptic gospels to trace the influence of Martin Luther, the Vulgate, Erasmus and the Old Latin version of the New Testament in current dictionaries like the Bauer/Aland and BDAG.
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Joosten, Jan. "The Text of Matthew 13. 21a and Parallels in the Syriac Tradition." New Testament Studies 37, no. 1 (January 1991): 153–59. http://dx.doi.org/10.1017/s0028688500015393.
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Christian Orientalists have always been fascinated by the fact that the Greek text of the canonical Gospels is in some way secondary to a Semitic tradition. Indeed, even if we accept that all four Gospels were written in Greek, we must allow, somewhere in the chain of tradition from the teaching of Jesus to the Gospel-writers, for a transition from Aramaic to Greek. Consequently, a fruitful exegetical approach to the Gospel text has been the attempt to go beyond the Greek text-form to the more original Aramaic wording and to understand this wording in its proper setting in Palestinian Judaism of the 1st century AD. Several methods have been applied within this approach. G. Dalman championed the retroversion of significant New Testament terms into Palestinian Jewish Aramaic (and Hebrew), and investigated the use of the retroverted terms in Jewish texts of the first centuries. J. Wellhausen, and others, searched for anomalies in the Greek Gospel-text which might be explained as mistaken translations of Aramaic expressions. The history of research on this question up to 1946 is discussed and evaluated by M. Black in his Aramaic Approach to the Gospels.
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Enis, Larry L. "Biblical Interpretation among African-American New Testament Scholars." Currents in Biblical Research 4, no. 1 (October 2005): 57–82. http://dx.doi.org/10.1177/1476993x05055640.
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Given the small, but growing, number of ethnic minorities in the field of biblical studies, the issue of African-American biblical hermeneutics has received only marginal attention in scholarly journals. In an effort to discern major themes and objectives among these interpreters, this article surveys published works by African Americans who have attained either a PhD or ThD in the New Testament. In this study, six areas of particular interest emerged: hermeneutics, the black presence in the New Testament, Paul, the Gospels, the epistle of James, and Revelation. Moreover, this investigation will demonstrate that the phenomenon of African-American New Testament hermeneutics is a methodologically diverse one.
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Burge, Gary M. "Kenneth E. Bailey: An Ambassador Serving the Middle East and the West." International Bulletin of Mission Research 41, no. 2 (January 23, 2017): 152–59. http://dx.doi.org/10.1177/2396939316674634.
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Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.
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Gregory, Andrew. "The non-canonical gospels and the historical Jesus." Evangelical Quarterly 81, no. 1 (April 30, 2009): 3–22. http://dx.doi.org/10.1163/27725472-08101001.
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This essay offers a brief introduction to selected non-canonical gospels as potential evidence for the historical Jesus. I argue (contra N. T. Wright) that many of these texts may be referred to appropriately as gospels, and that historians should approach both canonical and non-canonical gospels in precisely the same way. I then survey six texts to show what this might mean. I conclude that the non-canonical gospels offer little evidence about the historical Jesus, but that reading them can teach New Testament scholars useful lessons about the way in which we approach the canonical gospels.
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Batluck, Mark. "Religious Experience in New Testament Research." Currents in Biblical Research 9, no. 3 (June 2011): 339–63. http://dx.doi.org/10.1177/1476993x10383201.
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Initiated by Gunkel in 1888, and again by Dunn in 1970, research on religious experience in the New Testament has developed into four distinct streams, all of which address the matter from a different vantage point. Mystical/revelatory experience examines early Christian texts that are ecstatic or disclose new information to the recipient. A second group equates religious experience with encounters of the Holy Spirit.Thirdly, historical Jesus studies investigates historical dimensions of the religious experience described in the Gospels. Fourthly, others address religious experience categorically, trying to account for the grand scope and effect of religious experience recorded in the writings of the New Testament. Each approach offers a great deal to scholars and will be a fruitful line of inquiry in studies to come.
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STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.
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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.
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Koval, Anatoliy. "Justice and equality as a social ideas in the texts of the New Testament." Ukrainian Religious Studies, no. 76 (December 1, 2015): 56–67. http://dx.doi.org/10.32420/2015.76.598.
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The article of Koval Anatoliy «Justice and equality as a social ideas in the texts of the New Testament» aims to study social ideas in the texts of the New Testament. Selected group of texts (canonical Gospels and Epistles of Apostle Paul) are the two major traditions of the New Testament text and reflect, in our opinion, two relatively autonomous interpretation of Christian kerygma. Taken into consideration two social ideas: justice and equality. These concepts are discussed in the context of the intention of the authors of those texts and attempt to assess the degree of sociality these ideas.
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Fitzmyer, Joseph A. "Book Review: New Testament Apocrypha 1: Gospels and Related Writings." Theological Studies 53, no. 2 (June 1992): 342–43. http://dx.doi.org/10.1177/004056399205300210.
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Harrison, Peter. "Miracles, Early Modern Science, and Rational Religion." Church History 75, no. 3 (September 2006): 493–510. http://dx.doi.org/10.1017/s0009640700098607.
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Readers of the New Testament could be excused for thinking that there is little consistency in the manner in which miracles are represented in the Gospels. Those events typically identified as miracles are variously described as “signs” (semeia), “wonders” (terata), “mighty works” (dunameis), and, on occasion, simply “works” (erga). The absence of a distinct terminology for the miraculous suggests that the authors of the Gospels were not working with a formal conception of “miracle”—at least not in that Humean sense of a “contravention of the laws of nature,” familiar to modern readers. Neither is there a consistent position on the evidentiary role of these events. In the synoptic Gospels—Matthew, Mark, and Luke—Jesus performs miracles on account of the faith of his audience. In John's Gospel, however, it is the performance of miracles that elicits faith. Even in the fourth Gospel, moreover, the role of miracles as signs of Christ's divinity is not straightforward. Thus those who demand a miracle are castigated: “Unless you see signs and wonders you will not believe.” Finally, signs and wonders do not provide unambiguous evidence of the sanctity of the miracle worker or of the truth of their teachings. Accordingly, the faithful were warned (in the synoptic Gospels at least) that “false Christs and false prophets will rise and show signs and wonders [in order] to deceive.”
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Böhm, Martina. "Samaritans in the New Testament." Religions 11, no. 3 (March 23, 2020): 147. http://dx.doi.org/10.3390/rel11030147.
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Four New Testament writings mention Samaritans and Samaria—Luke–Acts, John, and Matthew. We must consider that all Samaritan texts in the New Testament are based on a historically correct knowledge of the cult of YHWH worshippers in Samaria oriented towards the Gerizim. If the YHWH admirers in Samaria are to be understood as one of the two independent “Israel” denominations that existed in the Palestinian heartland during the post-exilic period, consequently, in John, Matthew, and Luke–Acts, attention is paid to their understanding of the ecclesiological significance of “Israel” and to Christological aspects. Moreover, the authors of the Gospels reflect a semantically young phenomenon, when Σαμαρῖται is understood beyond the ethnicon as a term for a group religiously distinct from Judaism. At the time of Paul, the term “Samaritan” had not yet been established to refer to the religiously defined group. This means that care must be taken when interpreting the term “Israel” and “Israelites” in all Jewish or Jewish-Christian texts written before 70 A.D. This also applies to Paul: when Paul speaks of “Israel”, “Israelites”, and “circumcision”, he could have consciously used inclusive terminology that, in principle, included the (later named) “Samaritans” in the diaspora.
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Hahn, Scott. "Covenant in the Old and New Testaments: Some Current Research (1994-2004)." Currents in Biblical Research 3, no. 2 (April 2005): 263–92. http://dx.doi.org/10.1177/1476993x05052433.
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The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).
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Allen, Garrick V. "Rewriting and the Gospels." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 58–69. http://dx.doi.org/10.1177/0142064x18788977.
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This article explores the ways in which the New Testament functions as a witness to Jewish literary production, focusing on the concept of rewritten scripture. I argue that Matthew’s relationship to Mark offers insight into critical discussions regarding rewritten scripture as a concept. These early Christian texts lend credibility to the idea that the generic aspects of the rewritten scripture are secondary to its identity as a flexible set of exegetical procedures practised on a scriptural base tradition. I explore this issue by analysing the controversial history of scholarship on rewritten texts and by analysing the ways in which Matthew’s use of Mark constitutes rewrittenness.
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Nguyen, V. Henry T. "The Quest for the Cinematic Jesus: Scholarly Explorations in Jesus Films." Currents in Biblical Research 8, no. 2 (December 17, 2009): 183–206. http://dx.doi.org/10.1177/1476993x09341494.
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This article looks at an emerging research trend in biblical studies: Jesus and film. Within the past two decades, New Testament scholars have been attracted to the numerous films about Jesus not merely as a source of illustrations, but as an avenue to interpret the New Testament Gospels—or as Larry Kreitzer proposes, ‘reversing the hermeneutical flow’. With a growing interest in this new discipline to the task of biblical interpretation, it has become an accepted critical approach to the study of Jesus and the Gospels. This article surveys some various ways in which scholars have explored Jesus films, such as with a view to provide refreshing insights into difficult scholarly issues (e.g. the Synoptic problem). Furthermore, the article examines how scholars have begun in recent years to function as critics of controversial Jesus films and also as consultants for new film projects.
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Chlebowska, Edyta. "Christ and children. Graphic inedita of Norwid." Studia Norwidiana 37 English Version (2020): 147–59. http://dx.doi.org/10.18290/sn.2019.37-8en.
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The aim of the article is to present two previously unknown drawings by Norwid, inspired by the New Testament, which have recently been added to the register of his artistic legacy. The first of the sketches Chrystus i dzieci w świątyni jerozolimskiej [Christ and Children in the Temple of Jerusalem] (1855, lost) illustrates a quotation from the Gospel of Matthew (Mt 21, 15-17). The second composition Chrystus błogosławiący dzieci [Christ Blessing Children] (1857, National Library) refers to an episode mentioned several times in the Gospels (Mt 19, 13-15; Mk 10, 13-16; Lk 18,15-17).
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Gathercole, Simon J. "The Titles of the Gospels in the Earliest New Testament Manuscripts." Zeitschrift für die neutestamentliche Wissenschaft 104, no. 1 (January 2013): 33–76. http://dx.doi.org/10.1515/znw-2013-0002.
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Goodacre, Mark. "The Three Gospels: New Testament History Introduced by the Synoptic Problem." Novum Testamentum 53, no. 1 (2011): 100. http://dx.doi.org/10.1163/156853610x506167.
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Bovon, François. "The Synoptic Gospels and the Noncanonical Acts of the Apostles." Harvard Theological Review 81, no. 1 (January 1988): 19–36. http://dx.doi.org/10.1017/s0017816000009937.
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At the end of the second century, four gospels became canonical. Today they are present everywhere in the world at the beginning of the New Testament and at the heart of the Christian Bible, side by side and in the same order, endowed with the same authority. The text of these four gospels has been fixed for a long time, notwithstanding the existence of thousands of textual variants which have troubled European scholars since the eighteenth century. Today no one dreams of publishing interpolated versions of these gospels or of doctoring our holy books. Biblical scholarship devoted to the study of these gospels now occupies a firm place in the programs of numerous theological faculties and departments of religious studies.
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MELNYK, YAROSLAV. "COMMUNICATIVE ACTS IN THE TEXTS OF THE NEW TESTAMENT GOSPELS: MENTAL AND AXIOLOGICAL, MORAL AND ETHICAL FACTORS." Journal of Vasyl Stefanyk Precarpathian National University 6, no. 2 (June 20, 2019): 119–28. http://dx.doi.org/10.15330/jpnu.6.2.119-128.
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The key issue of the article is the typology of communicative acts in the texts of the New Testament; the communicative acts are discussed from mental and axiological, moral and ethical perspectives. The goal of the article is to establish, discuss and interpret the main parameters of communication between Christ, His followers and opponents. The accent is made on the components of Christian world view as a discourse factor in the New Testament’s texts.
The analysis results are extrapolated to the sphere of discourse creation, its linguistic, philosophical, ethical and communicative aspects. The principles of human existence and the existence of information space in the early 21st century are discussed.
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Cook, Edward M. "Qumran Aramaic, Corpus Linguistics, and Aramaic Retroversion." Dead Sea Discoveries 21, no. 3 (November 19, 2014): 356–84. http://dx.doi.org/10.1163/15685179-12341332.
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The Aramaic of Qumran is sometimes claimed to be the best or only Aramaic dialect to use for understanding the Aramaic background of the New Testament. In fact, although it has its uses, the corpus of Qumran Aramaic is very small, and it is not a sufficient source on its own for the purposes of back-translating portions of the New Testament into “authentic” first-century c.e. Palestinian Aramaic. A consideration of the difficulties of retroversion when the translation technique of the Greek writer is unknown, combined with inadequate control of Aramaic among retroverters, suggests that largescale Aramaic retroversion of New Testament passages has no chance of reconstructing the original Aramaic of the Gospels.
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Dinkler, Michal Beth. "New Testament Rhetorical Narratology: An Invitation toward Integration." Biblical Interpretation 24, no. 2 (April 18, 2016): 203–28. http://dx.doi.org/10.1163/15685152-00242p04.
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We are witnessing these days a remarkable rapprochement between the study of rhetoric and the study of narrative. Indeed, these two approaches to New Testament texts are apparently so different that in 2008, Vernon Robbins could lament the “widespread consensus” among scholars that it is “not possible to formulate a systematic rhetorical approach to narrative portions of the Gospels and Acts.” And yet, this bifurcation has been shortsighted. It is not only possible but also necessary and beneficial to bring the resources and insights of narratology into conversation with the resources and insights of rhetorical criticism. This article participates in the move to build bridges across the theoretical crevasses that have divided “New Testament rhetoric” and “New Testament narrative.” First, I take a panoramic view, broadly outlining several reasons that the dividing lines continue to hold currency in New Testament scholarship, and why these views are misguided. I then propose that we reimagine the boundaries of the “New Testament and rhetoric” to include narrative as a mode of persuasion in and of itself, using resources from the literary subfield of rhetorical narratology. Finally, I offer a brief analysis of the uses of speech and silence in Acts 15:1–35 in order to demonstrate how the tools of rhetorical narratology can help us to think in fresh ways about the rhetorical force of New Testament narratives.
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Siahaan, Yosef Yunandow. "Injil Barnabas Dan Makna Pentingnya Dalam Studi Heresiologi." Journal Kerusso 6, no. 1 (April 1, 2021): 58–71. http://dx.doi.org/10.33856/kerusso.v6i1.192.
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The Portrait of Jesus in the Apocryphal Gospels often contradicts the Portrait of Jesus in the Canonical Gospels in the New Testament. For evangelical-orthodox Christianity, the canon of the Scriptures has been final, and has been endorsed at the Hippo and Carthage councils, however some Muslims always make the news that the Apocryphal Gospels, especially the Gospel of Barnabas, are the original Gospels, while the gospels accepted by Christians today is a false gospel. This interest is worth examining aside, looking into the texts of the Gospel of Barnabas insofar as they pertain to Biblical Teaching. This study will use a biblical approach to library research. Namely by looking at the texts in the Gospel of Barnabas and comparing them with the Bible text of the New Testament by doing a little exposition of some parts of the Bible. After all, the Bible is the primary source because it comes from direct eye witnesses and is only fifteen to sixty years apart from the time Jesus lived. The problem is that the Gospel of Barnabas has been mentioned in the Pseudo Gelasius I Decree which seems to support that the Gospel of Barnabas was written by the Apostle Barnabas during his lifetime. However, it is easy to trace that the Gospel of Barnabas contains many trivial errors that could not have been written by the Apostle Barnabas who had a Jewish background, living in the Palestinian-Israel area in the first century AD. Doing a study of the time of writing, writers, geographic and religious background, and language, if necessary the theological motive needs to be done in order to study the study of Heresiology or teachings that deviate from the truth of Evangelical-Orthodox Christianity.
Abstrak Indonesia
Potret Yesus dalam Injil-Injil Apokrif seringkali bertolak belakang dengan Potret Yesus dalam Injil-Injl Kanonik yang ada dalam Alkitab Perjanjian Baru. Bagi kekristenan yang Injili-ortodoks kanon Kitab suci telah bersifat final, dan telah disahkan pada konsili Hippo dan Kartago, Namun sebagian umat Islam selalu membuat berita bahwa Injil-injil Apokrif khususnya Injil Barnabas adalah Injil yang asli, sedangkan injil yang diterima orang Kristen saat ini adalah Injil yang palsu. Minat tersebut layak dikaji di samping, melihat ke dalam teks-teks Injil Barnabas sejauh itu bersinggungan dengan Ajaran Alkitab. Penelitian ini akan menggunakan pendekatan penelitian kepustakaan yang bersifat biblika. Yaitu dengan melihat teks-teks dalam Injil Barnabas dan membandingkan dengan teks Alkitab Perjanjian Baru dengan melakukan sedikit eksposisi dari beberapa bagian Alkitab. Bagaimanapun juga Alkitab adalah sumber primer karena berasal dari saksi mata langsung dan hanya berjarak lima belas hingga enam puluh tahun sejak Yesus hidup. Masalahnya Injil Barnabas pernah di sebut dalam Dekrit Pseudo Gelasius I yang tampaknya mendukung bahwa Injil Barnabas di tulis oleh Rasul Barnabas semasa hidupnya. Namun mudah saja di lacak bahwa Injil Barnabas mengandung banyak kesalahan-kesalahan sepele yang tidak mungkin di tulis oleh Rasul Barnabas yang berlatar belakang Yahudi, tinggal di daerah Palestina-Israel pada abad pertama Masehi. Melakukan kajian terhadap waktu penulisan, penulis, latar belakang geografi dan keagamaan, dan Bahasa, jika diperlukan motif teologisnya perlu dilakukan dalam rangka mempelajari studi Heresiologi atau ajaran-ajaran menyimpang dari kebenaran Injili-Ortodoks kekristenan.
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Bauckham, Richard. "The Psychology of Memory and the Study of the Gospels." Journal for the Study of the Historical Jesus 16, no. 2-3 (December 6, 2018): 136–55. http://dx.doi.org/10.1163/17455197-01602002.
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New Testament scholars who have some acquaintance with the cognitive psychology of memory have tended to conclude that memory is generally unreliable. Research in cognitive psychology does not support that view. These New Testament scholars have been misled especially by failure to distinguish different types of memory, by relying heavily on study of eyewitness testimony in court (a special category from which it is not legitimate to draw broader conclusions), and by misunderstanding the deliberate focus on the failures of memory in much of the research (which is not because failures are common but because failures are interesting). For research in this field to be useful in the study of the Gospels, we need to distinguish personal event memory from other types and to specify the conditions under which this type of memory tends to be either accurate or misleading.
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Stibbe, Mark W. G. "A Tomb with a View: John 11.1–44 in Narrative-Critical Perspective." New Testament Studies 40, no. 1 (January 1994): 38–54. http://dx.doi.org/10.1017/s0028688500020427.
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It is one of the more surprising facts of academic life that no one has as yet attempted a detailed literary analysis of John 11.1–44. This narrative text, perhaps more than any other in the New Testament, calls out for sustained aesthetic appreciation. In many ways, John's story of the raising of Lazarus represents the pinnacle of the New Testament literature. It is a tale artfully structured, with colourful characters, timeless appeal, a sense of progression and suspense, subtle use of focus and no little sense of drama. Yet, even in the context of the well-documented paradigm shift from historical to text-immanent approaches to the Gospels, I know of no article or book which has exposed this story to a synchronic and aesthetic interpretation. This article is therefore a long overdue contribution to Fourth Gospel research. In it, I shall be examining John 11.1–44 from the following, recognizably literary, angles: context, genre, form, plot, narrator and point of view, structure, characterization, themes, implicit commentary, and reader response. My hope is that this article helps readers not only to appreciate the riches of John's storytelling, but also demonstrates in accessible terms how to approach the New Testament narrative literature.
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Gers-Uphaus. "The Figure of Pontius Pilate in Josephus Compared with Philo and the Gospel of John." Religions 11, no. 2 (January 30, 2020): 65. http://dx.doi.org/10.3390/rel11020065.
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In this paper, I attempt an approach to the ‘historical Pilate.’ I aim to present the sources referring to him as well as to point out their rhetorical tendencies. However, the approach is selective: whereas all references to Pilate in Philo and Josephus will be addressed, with respect to the New Testament, this study will be based only on the Gospel of John, because its text offers the longest narrative of the Roman trial of Jesus among the Gospels. At the end of each section, the main conclusions are presented. Finally, after discussed all the sources chosen for this work, I will try to depict a picture of the ‘historical Pilate.’
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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.
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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).
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Wright, N. T. "Imagining the Kingdom: Mission and Theology in Early Christianity." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 379–401. http://dx.doi.org/10.1017/s0036930612000178.
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AbstractThe four gospels rightly stand at the head of the New Testament canon. They have, however, routinely been misread or misunderstood. They tell the story of the launch of theocracy – ‘the kingdom of God’ – in terms of the story of Jesus; but they tell that story as (a) the narrative climax of the story of Israel (presupposing the continuous story envisaged by many second-temple Jews in terms of Daniel 9's prophecy of an extended exile), (b) the story of Israel's God returning in glory as always promised, and (c) as the rival to the powerful first-century narrative of Rome, as told by e.g. Livy and Virgil in terms of Rome's history reaching its climax in Augustus, the ‘son of God’, and his empire. The stories meet on the cross, and the purpose of the gospels is then to awaken the readers’ imagination: suppose, they say, that ultimate power looks like this, not like that of Alexander the Great or Augustus. Ironically, much gospel scholarship since the rise of the critical movement has appeared eager to silence this kind of reflection; this has been due to (a) a desire to avoid continuity of narrative, (b) the implicit Epicureanism of modern western culture, with its eagerness to keep God and the world at arm's length, (c) the ‘two kingdoms’ theology implicit in much Lutheranism, and hence much New Testament scholarship, and (d) the triumph in modernism of what has been described by Ian McGilchrist as ‘left-brain’ over ‘right-brain’ thinking. Microscopic analysis has replaced the world of intuition, metaphor, narrative and imagination, leading to readings entirely against the grain of the gospels themselves (though understandable in an academic world where the doctoral process rewards left-brain work). If we are to take the gospels’ narratives seriously, however, we are projected forwards into a fresh vision of what the early church understood as its ‘mission’, focused on the εὐαγγέλιον which, for the first Christians, trumped that of Caesar. Because the early church was no longer marked by the cultural symbols of ethnic Judaism, it was the freshly imagined vision of the identity of the one God that sustained them in this mission, and the ecclesial life it demanded. This was the birth of ‘Christian theology’; and today's task must include the imaginative recapturing of that vision of God's kingdom, as a key element in a refreshed and gospel-grounded missiology.
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Skierkowski, Marek. "Prawdziwa tożsamość Jezusa. Polemika z Gezą Vermesem." Ruch Biblijny i Liturgiczny 63, no. 4 (December 31, 2010): 371. http://dx.doi.org/10.21906/rbl.183.
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The text regards a polemic against Geza Vermes, an Jewish scholar, which was translated into Polish and was entitled Twarze Jezusa (Kraków 2008) presented the historical Jesus as a Palestinian charismatic healer and a teacher of simple religiosity. The first disciples of Jesus transferred his message from its Semitic context to the primarily Greek-speaking pagan Mediterranean world where shortly after he became a divine figure. Beginning with the divine figure of Christ presented in the most recent Gospel, namely the Gospel of John, Geza Vermes goes successively back to earlier accounts of the New Testament in order to reveal finally the allegedly true figure of Jesus hidden beneath the oldest Gospels. In the opinion of Marek Skierkowski the method used by Geza Vermes is not adequate and therefore it leads to so false conclusions.
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Schröter, Jens. "Apocryphal and Canonical Gospels within the Development of the New Testament Canon." Early Christianity 7, no. 1 (2016): 24. http://dx.doi.org/10.1628/186870316x14555506071137.
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Chang, Dong-Soo. "Textus Receptus and Translating New Testament into Korean : A Case of Gospels." Journal of Biblical Text Research 23 (October 31, 2008): 69–102. http://dx.doi.org/10.28977/jbtr.2008.10.23.69.
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Lee, John S. Y., Simon S. M. Wong, Pui Ki Tang, and Jonathan Webster. "A Greek-Chinese Interlinear of the New Testament Gospels and its Applications." Linguistics and the Human Sciences 12, no. 1 (March 7, 2018): 67–87. http://dx.doi.org/10.1558/lhs.32667.
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