‘Negative’ Criticism of the Gospels?

1970 ◽  
Vol 6 (1) ◽  
pp. 77-87
Author(s):  
Robert Morgan
Keyword(s):  
Kingdom Of God ◽  
Historical Jesus ◽  
Critical Study ◽  
The Future ◽  
History Of ◽  
Messianic Secret

‘There is nothing more negative than the result of the critical study of the Life of Jesus’, wrote Schweitzer at the end of The Quest of the Historical Jesus. The subsequent history of Gospel research in Germany was to reinforce this judgement beyond its author's expectations. The signpost to the future turned out to be Wrede's book on The Messianic Secret in the Gospels which had appeared five years earlier on the same day in 1901 as Schweitzer's own Mystery of the Kingdom of God, and which is still the classical example of redactional criticism of the gospels. Schweitzer's final alternative: either consistent eschatology or thoroughgoing scepticism proved to be unnecessary. Both won and took prizes. But whereas Schweitzer has slain his thousands, Wrede has slain his ten-thousands.

scholarly journals A Theological Implication of ‘Humility’ in Mark 10: 13-16 from the Perspective of the Parable of the Kingdom of God

2019 ◽  
Vol 2 (2) ◽  
pp. 83
Author(s):  
Halim Wiryadinata
Keyword(s):  
Twentieth Century ◽  
Liberation Theology ◽  
Jesus Christ ◽  
Kingdom Of God ◽  
Historical Jesus ◽  
New Approach ◽  
The People ◽  
History Of ◽  
Theological Implication ◽  
The Way

The parable of the Kingdom of God brings the seriousness of studying about the meaning of what the Lord Jesus Christ wants to say. There are many arguments to say about the meaning of the Kingdom of God, while a new approach of the twentieth century appears. The study of historical Jesus by N. T Wright gives the idea of Jesus, Israel, and the Cross. If the parable of the Kingdom of God is retelling the story of Israel, then the new concept of the Kingdom of God should be different from the old Israel. The concept of humility should be seen as the way out of the Kingdom of God. Mark 10: 13 – 16 where the Lord Jesus Christ uses the concept of the little children, it apparently shows the helplessness and humility concepts as the way out for the Kingdom of God. However, the concept of humility should be seen as the proclamation of the Kingdom of God in the perspective of a mission to the people. Finally, the concept of humility also should not beyond the limitation of the Gospel. It should be in the line of the meaning of the Gospel itself. We are encouraged not to repeat what history happens, but rather to learn from the history of Liberation Theology.   

scholarly journals Is Matthew 28:16–20 the summary of the Gospel?

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
David C. Sim
Keyword(s):  
Great Commission ◽  
Historical Jesus ◽  
The Future ◽  
History Of ◽  
The Church ◽  
Considerable Doubt

It is generally acknowledged that the Great Commission at the end of Matthew’s Gospel is a dramatic and fitting end to the evangelist’s narrative. In the eyes of many scholars this final pericope does more than simply conclude the Gospel; it serves as a summary of the text’s major themes and even provides the interpretative key by which the earlier story should be read. This view, however, is questionable for two reasons. Firstly, the Great Commission introduces new themes and motifs into the Gospel story, which means that it cannot be viewed as a mere summary of what has come before. Secondly, this passage does not mention all the major themes of the Gospel. While some important motifs are included in the final pericope, there are others that receive no mention at all. This point too casts considerable doubt on the view that Matthew 28:16–20 serves to summarise Matthew’s story of Jesus. Moreover, the Great Commission, despite recalling a number of earlier themes, looks more towards the time of the future Church than back to the time of ‘the historical Jesus’. It is therefore better viewed as a bridging text that concludes one Christian story about the mission of Jesus and introduces another story about the history of the Church.

Quests of the Historical Jesus in New Historicist Perspective

1997 ◽  
Vol 5 (4) ◽  
pp. 403-437 ◽  
Author(s):  
Clive Marsh
Keyword(s):  
North American ◽  
White Male ◽  
Historical Jesus ◽  
European North ◽  
The Future ◽  
History Of ◽  
Mapping Exercise ◽  
The Way

AbstractThis article looks at the way that the so-called Third Quest relates to past versions of the Quest of the Historical Jesus. Nine different forms of the Quest are uncovered. The history of the Quest is then re-examined in the light of this mapping exercise, drawing on New Historicist insights. Five themes are taken up: the dominance of white, male European/North American contributors to the Quest; its close alliance with Western bourgeous capitalism and individualism; issues surroundings the Quest's marketability and popularity; the consequences of reading the Quest less as a single narrative than as a collection of local ideological explorations; the necessity and dangers of re-writing the Quest's own history. In conclusion, it is suggested that the future of the Quest lies with greater attention to ideology, not less. This in turn invites a reconsideration of the christological framework within which Jesus Research must inevitably be placed.

Lessing as Editor of Reimarus

2017 ◽  
Vol 129 (6) ◽  
pp. 265-270
Author(s):  
John Riches
Keyword(s):  
Critical Point ◽  
Christian Faith ◽  
Historical Jesus ◽  
Critical Study ◽  
The Bible ◽  
History Of ◽  
The Relationship

Gotthold Ephraim Lessing’s publication of Fragments of an Unknown Wolfenbüttel Author in the 1770s unleashed a storm of debate and controversy, which ended with censor stepping in and forbidding further contributions. The Fragmentenstreit, the ‘Battle of the Fragments’, as it came to be known, was a critical point in the development of German theology. For Schweitzer, as is made clear by the full title of his survey of historical Jesus studies ( The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede), the publication of the fragment ‘On the purpose of Jesus and his disciples’ marks the true beginnings of an historical engagement with the Gospel stories about Jesus. For Lessing, Reimarus’ text certainly raised questions about the interpretative methods and categories which are most properly applied to the Gospels; it also raised issues about the relationship between reason and revelation, the place of the Bible, the canon, in the development of Christian faith, and indeed of the very nature of faith itself. We will look briefly at some of these questions. There is, too, a much wider and more demanding question: what influence did this debate have on the subsequent history of German theology which, in the 150 years which followed, saw the rise of both liberal and more confessionally oriented theologies, the prominence of figures like Schleiermacher, Hegel, Ritschl, Barth, and Bultmann? We can offer no more than a few pointers to the beginnings of such developments.

scholarly journals In the kingdom everybody has enough – A social-scientific and realistic reading of the parable of the lost sheep (Lk 15:4–6)

2011 ◽  
Vol 67 (3) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Kingdom Of God ◽  
First Century ◽  
Historical Jesus ◽  
Cultural Norms ◽  
Realistic Interpretation ◽  
Norms And Values ◽  
The Social ◽  
Mediterranean World ◽  
History Of ◽  
Social Scientific

This article presents a social-scientific and realistic interpretation of the parable of the lost sheep (Lk 15:4–6). Attention is given to the history of the interpretation of the parable, its integrity and authenticity, and verisimilitude. It is argued that the Lukan-version (Q 15:4–6) of the parable represents the earliest layer of the historical Jesus-tradition. Specific attention is given to the social and economic registers presupposed in the parable, as well as certain cultural norms and values of the first-century Mediterranean world in which Jesus told the parable. The conclusion reached is that the parable exemplifies several aspects of the kingdom of God, aspects that are also present in several other parables that Jesus told about the kingdom.

Problems of chiliasis in Protestant theology

2001 ◽  
pp. 12-21
Author(s):  
Vitaliy I. Docush
Keyword(s):  
Kingdom Of God ◽  
True Story ◽  
Global Problems ◽  
The Future ◽  
History Of ◽  
Points Of View ◽  
Year 2000

The year 2000 was interpreted by theologians of different currents as "special", "final", as one that should determine the further fate of mankind. The points of view for the period that will follow after him, and accordingly the fate of civilization in the future, were quite pessimistic. They can be classified in the following sequence: civilization has reached the limit of its existence, it will gradually die; The global problems of the present (ecological, social, moral) are a sign of the "end of time". From here two perspectives: believers expect salvation, eternity, paradise, the kingdom of God on earth, and nonbelievers, respectively, eternal suffering, non-being. Therefore, the end of 2000, according to theologians, marks a prehistory, and the next millennium - a true story, the history of a new, God's civilization.

A Dynamic Systems Approach to Personality

2001 ◽  
Vol 6 (3) ◽  
pp. 172-176 ◽  
Author(s):  
Lawrence A. Pervin
Keyword(s):  
Dynamic Systems ◽  
Systems Approach ◽  
Biological Processes ◽  
Recent Advances ◽  
Dynamic View ◽  
The Future ◽  
History Of

David Magnusson has been the most articulate spokesperson for a holistic, systems approach to personality. This paper considers three concepts relevant to a dynamic systems approach to personality: dynamics, systems, and levels. Some of the history of a dynamic view is traced, leading to an emphasis on the need for stressing the interplay among goals. Concepts such as multidetermination, equipotentiality, and equifinality are shown to be important aspects of a systems approach. Finally, attention is drawn to the question of levels of description, analysis, and explanation in a theory of personality. The importance of the issue is emphasized in relation to recent advances in our understanding of biological processes. Integrating such advances into a theory of personality while avoiding the danger of reductionism is a challenge for the future.

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