Jesus of Hollywood
15 March 2007 | £17.99 | Hardback | 320 pages
22 March 2007 | £17.99 | Hardback | 337 pages
Jesus of Hollywood
15 March 2007 | £17.99 | Hardback | 320 pages
22 March 2007 | £17.99 | Hardback | 337 pages
IF, AS JOHN'S GOSPEL suggests, Jesus went regularly to the annual festivals of his people in Jerusalem, what was so different that last time that it resulted in his execution? If, as Mark's Gospel suggests, he only went there once, why did he do it then? What, in other words, was Jesus' intention in making what proved to be his final, fatal visit to Jerusalem and its Temple that Passover of 30 CE?A minor comment, but does Mark suggest that Jesus "only went there once"? I would be inclined to say, rather, that Mark only narrates one visit, and gives no indication one way or the other as to whether Jesus had been there in the past, though we might guess that his Jesus would have attended pilgrim feasts given his endorsement of Torah commandments like the leper showing himself to the priest (Mark 1.44). Borg and Crossan continue:
One answer was given in Mel Gibson's 2004 film The Passion of the Christ. Jesus' intention, according to that film, was to sacrifice his life as a substitutionary atonement for the sins of the world and thereby obtain vicarious forgiveness for us all. Since God was offended by human sin, and since human beings were an inadequate subject for divine punishment, only a divine victim, the Son of God, was fully appropriate to suffer in our place.There is no question that The Passion of the Christ focuses in a major way on a substitutionary theory of the atonement, but as I argued in my article in Jesus and Mel Gibson's Passion of the Christ (38-9), which appears next to Crossan's article in the volume, it is not the only perspective on the atonement in the film, which also makes a great deal of Christus Victor and exemplary ("no greater love") atonement theories. But the article goes on to make an interesting point about the celebration of Holy Week in Christian Churches and how that affects people's understanding of the Gospel narrative:
For more than one reason, the story of Holy Week--the whole week from Palm Sunday onward--is not as well known as it could and should be among Christians. One reason is a recent liturgical and lectionary change. In many churches, the story of Jesus' death has replaced Palm Sunday on the Sunday before Easter. The change was made largely because Good Friday has ceased to be a public holiday. Most of us over 50 recall a time when in many places there was no school on Good Friday. Many businesses closed. Good Friday was a day for going to church, and some of us can remember services from noon to 3 o'clock with sermons on "the seven last words."One does not have to be "over 50" to remember such things; indeed, it is still the case in the UK that no school meets on Good Friday, and most have the whole of Holy Week off too, depending on how late Easter is in the year (the later Easter is, the more certain it is that Holy Week will be taken off). Indeed, the three hour Good Friday service was very much part of my own upbringing. As a child I used to think that the point of the three-hour service was so that we could join our sufferings to Jesus's in the most obvious way, by having to spend three whole hours in church.
. . . With the disastrous escapade in Iraq, there was a sense of horror that the two world leaders who were most overtly Christian - Bush and Blair - should be lured into such a disastrous parody or caricature of the Christian imperialist, going around the world beating up Johnny foreigner and the infidel.On the last point, which I am better qualified to speak on than some of the others, and which has some relevance to this blog's topic, there is some truth, but things have got better for academics under Labour than they were a decade ago. My starting salary as a Lecturer in Birmingham in 1995 was something like £6,000 less than the starting salary for a lecturer now of the same age and qualifications, and the salary scale for academics overall has become much more competitive in the last decade, so that now many British academics are earning more than their American counterparts of similar age and experience. There is still some way to go, but I think that's one of the areas where progress has been made.
That's been a huge tragedy. There was a sense of something good and possible in Blair and his government which has been led to spend billions of pounds and hundreds of British lives on a fool's errand.
In the world of employment, we have seen the pulling apart of the high-earning professional fields, where there are massive rewards for young people in financially related fields, or the law. But not if you choose to do what our oldest son has done, which is follow me into the academic world. I was a theology don and he is a history lecturer at Durham University and he is paid not much more than a vicar . . .
Would Wright want to assert that there is no moral difference between those responsible for Auschwitz and the significant numbers of Dutch citizens who risked (and sometimes lost) their lives to give Jews sanctuary? Yes, we are all lost, and the line between good and evil goes down the middle of all people: there is an important theological truth there, for the alternative is that there are only good people and bad people. But to focus on this one insight and not complementary biblical emphases yields amateurish theology and slightly ridiculous politics.It is good too to see a thorough and appreciative review of Matthew Brook O'Donnell's book, a book that opens up new avenues in New Testament study and is well worth serious attention. I was one of the external examiners of the PhD thesis that formed the basis for this book, and it is good to see it now published and reviewed.
The words “messiah” and “messianism” are often used loosely not only in popular culture but also in religious discourse, even in biblical scholarship. This magisterial study of these terms in the Bible and related ancient sources by a premier biblical scholar of our time brings order and clarity into the understanding and use of what are obviously important words for both Christians and Jews . . .
Author: Liddell, Henry George, 1811-1898The specific downloads:
Digitizing Sponsor: MSN
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Book Contributor: University of California Libraries
Keywords: Greek language -- English
We reflect on, and mourn, the ruin of the world and the folly of humankind. We look in the mirror and see our own shame and sin. And then we contemplate Jesus's suffering and death at the heart of the whole thing: the place where the arrogance of empire, the frenzy of religion and the betrayal of friends all rush together and do their worst.Notice how central the motif of empire is becoming in Wright's thinking, and not just in discussion of Paul (cf. the fresh perspective on Paul and Empire). Also notice:
That's why the Easter stories tumble out in bits and pieces, with breathless chasings to and fro and garbled reports - and then, stories like nothing else before or since. As the great New Testament scholar EP Sanders put it, the writers were trying to describe an experience that does not fit a known category. They knew all about ghosts and visions, and they knew it wasn't anything like that.I like the characterization of Sanders, whom I once described in print as "the greatest living New Testament scholar", though I don't think he would be so keen on the sentence that follows here, about ghosts and visions, which is pure Wright.
As I look back over the long history of the Jesus quest (and its popularized sidekick, Jesus in cinema), I continued to be struck (and I admit ashamed) that Jesus rarely appears as a Jew. There have been occasional voices over the last century that have demanded we remember that Jesus was Jewish, but these have been occasional and against the communal representations of Jesus that were developing in those eras.I am puzzled by this characterization of recent research. If there is one thing that the term "the third quest" has been associated with, I would say that that is stress on the fact that Jesus was a Jew. The pioneering works of the third quest, Vermes's Jesus the Jew and E. P. Sanders's Jesus and Judaism make this their major contribution to the extent that "Jew" and "Judaism" appears in the title. As Tom Wright characterizes "the third quest" (his term), he places Jesus as Jew as its defining element. I realize that DeConick is using the term "third quest" somewhat differently, and applying it to those like Crossan and Funk who are actually excluded from "the third quest" by Wright, but I think this further underlines the problem I was trying to bring forward the other day, that the term is becoming useless, or worse, confusing.
And sadly this includes the Third Quest which largely has been trying to get around the fact that Jesus was Jewish by creating categories for Jesus as a Hellenized person living in Palestine or Galilee, but a person that doesn't look like any other Jew we know of who lived in Palestine or Galilee.
On April 3, 2007, Perseus hardware was compromised. In order to protect our data and comply with university policy, a number of servers were removed from the network, making Tufts-hosted Perseus sites inoperable. Repairs are in progress to methodically restore services while improving their overall security. We apologize for the inconvenience.I was chatting to one of my students the other day about her frustration at trying to translate portions of the classics without the aid of Perseus. The upshot was that although it is frustrating, it is a reminder of the importance of really trying to understand the text, and not becoming over-reliant on what can become electronic prompts. In the same spirit, I enjoyed reading Elizabeth Kline's posting on b-greek this morning, Travelling Alone and the Death of Perseus, from which this is an excerpt:
Reading the GNT with all the electronic tools at your fingertips and all the printed resources isn't going to tell you if you know greek. All of these resources are great and I use them regularly but at some point along the way it is healthy to pick up a Greek text you have never read in your native tongue and spend some time traveling alone with LS (intermed.), LSJ and H.W.Smyth. It certainly trims some of the fat from your ego if nothing else.I agree, and the point is even more focused when it comes to reliance on the multiple electronic resources available as helps for the Greek New Testament. Useful as these are in teaching and research, and grateful as we are to their developers, perhaps we should all sponsor "electronic free April" every year and insist that everyone has a good month each year when they are only allowed access to print resources for Greek. Perhaps we could institute it as a kind of compulsory Lent abstinence for all NT scholars and students?
I have written two quick and dirty TynCat search hacks for Firefox (author-search and title-words-search). They work for me, so presumably they'll work for others as well.Thanks, Holger. They are working well for me.
Save the following two files (tyncat-author.xml and tyncat-title.xml) to your firefox 'searchplugins' directory:
If you wish, adapt the XML code to a USA location (mine for is UK).
Blogs provide commentary or news on a particular subject, such as food, politics, or local news; some function as more personal online diaries. A typical blog combines text, images, and links to other blogs, web pages, and other media related to its topic. The ability for readers to leave comments in an interactive format is an important part of most early blogs. Most blogs are primarily textual although some focus on photographs (photoblog), sketchblog, videos (vlog), or audio (podcasting), and are part of a wider network of social media.
The term "blog" is a portmanteau, or, in other words, a blend of the words web and log (Web log). "Blog" can also be used as a verb, meaning to maintain or add content to a blog.
I would be foolish to try to improve on that.
Is it research? Depends entirely on the nature of what is blogged. And since the whole point of blogging is to avoid refereeing, to be able to get out one’s ideas unmediated, the scholarly definition of research as a peer-reviewed, refereed contribution to knowledge is not fulfilled by blogging. Definitionally these are opposites.I think there is something in these comments, but I am not sure that I would see "the whole point of blogging" as "to avoid refereeing". In some respects, I think blogging can hold one up to a higher standard of refereeing than published work because there are so many more people who are commenting on one's ideas and thoughts as they are in process. It is an inherently more risky process than the much more sedate and private world of peer review. Of course I agree about the importance of peer review, but I don't think I see blogging as being at the opposite end of the spectrum as this. Rather, it's a different kind of peer review, with its own strengths and weaknesses (Davidson later notes that it is peer reviewed "in a Web 2.0 way" but I think that that short-sells it). Prof. Davidson goes on:
In fact, it makes me suspicious when someone protests that their blog gets so many hits while their scholarly articles receive so many fewer and therefore they don't need to publish in order to get tenure. That fails logically. Tenure is an agreed upon system of accountability and reward, as fallible as any such system and as susceptible to abuse.If someone is making comments like that, then they need a serious reality check because frankly they are not going to get tenure with an attitude like that. But I know that I would always look favourably on someone who has an intelligent and energetic blog, whether as potential applicants to a graduate programme, or as job applicants, or as applicants for tenure. To me it is likely to suggest several things, a commitment to the dissemination of scholarship outside of the guild, a commitment to collaborative scholarship, and some degree of courage and public risk-taking. So I would be strongly inclined to treat blogging as a plus. I suppose that this is what Davidson means in her reference to blogging as fulfilling the all important "service to the guild" requirement for gaining tenure. But I think that it is potentially much more than that. For one thing, blogs can be continuous with published work, so that the lines between publication and blog are blurred. In those cases, it's not a bolted on extra, but is integral to the research and publication process. One might even be using the blog as a means of developing published materials. There are multiple examples of this kind of thing as when people develop conference papers on-line and then use a blog as a means of doing research, gauging reaction and improving the output.