Christology Jesus Fully Human Theological Considerations FAITH CLAIM

. . �. Christology: Jesus Fully Human

Theological Considerations FAITH CLAIM: Jesus of Nazareth, called Christ is FULLY HUMAN • Why this claim? • What does it mean? • If Jesus IS fully human, what are theological implications for understanding his knowledge, teaching, life, death, resurrection? • What does this suggest one needs (to know, to do) in order to properly be a follower? �SUMMARY IDEA: Theology requires knowing about Jesus’ life and context.

The World of Jesus of Nazareth Places: Cities & Villages: Nazareth, Jerusalem, Sepphoris, Capernaum, Bethlehem, Rome Areas: Galilee, Judea, Samaria Image Source: http: //whosquade. files. wordpress. com/2012/02 /palestine-under-the-herods. jpg

ORIENTATION: The Roman Empire: The furthest boundaries

JUDAISM IN THE FIRST CENTURY: Major Sects • Sadducees – aristocracy; associated with Temple priesthood; collaborators with Rome • Pharisees – Judaism w/o the Temple; rules for living • Essenes – apocalyptic sect; withdrew to the desert; cease to exist during Jewish War (66 -70 CE); Qumran: Dead Sea Scrolls • Jesus movement – Jewish group that sees Jesus of Nazareth as the long-awaited Messiah

ROMAN CONQUEST AND RULE: Precursors �Israel/Judea – divided kingdom after death of Solomon, son of David, 928 BCE �Israel (northern kingdom) conquered by Assyrians, 722 BCE �Judea (southern kingdom) conquered by Babylonians, 586 BCE; Solomon’s Temple destroyed; leadership exiled to Babylon �Cyrus of Persia conquers Babylon and allows exiles to return home, 539 BCE; (“Unto us a child is born…”) �Alexander the Great conquers Persian Empire, 331 BCE

Roman Conquest and Rule (cont. ) � 168 BCE: Revolt by Maccabean Jews against Antiochus Epiphanes; successfully rule until 63 BCE �Maccabees are torn by internal disputes and invite Roman Pompey to intervene, 63 BCE �Pompey brutally conquers all of Judaea and Israel (called Palestine by the Romans); abolishes Jewish self -governance ROMAN RULE OF PALESTINE BEGINS, 63 BCE

Roman Rule and Conquest (cont) �Brutal conquest and enforcement: �heavy tribute (taxes) taken from peasantry for Rome in addition to Temple tax already owed �debt slavery/loss of land subsistence farming �military occupying force �entire villages taken into slavery or destroyed for small infractions �a period of repeated resistance and revolt with mass crucifixions as penalty

Roman Conquest and Rule (cont) �Client kings and direct rule: � Herod the Great �massive building program: Hellenistic cities, new temple �massive new taxes on peasantry �creates a police state of spies, restriction of speech, assembly �dies in 4 BCE, divides kingdom up between his 3 sons � Pontius Pilate (Judea) �Appointed by Rome to rule south after incompetence of Herod’s son �Brutal, ruthless, despises Judea and Jews �Condemns Jesus to death by crucifixion about 33 CE

Roman Conquest and Rule (cont) �Peasantry: life for most in Roman Palestine � Subsistence farming � Crushing taxation: temple tax, Roman tribute, Herod’s building taxes � Many lost their land when unable to pay � Constant fear of Roman troops/reprisals � Constant fear of secret police (Herod) � Consistent resistance to Roman rule: non-violent and armed � Horizontal violence: Judeans vs. Samaritans, e. g. ; intervillage struggles

The Modern Search for the Jesus of History “Quest of the Historical Jesus” Images source: http: //www. biblearchaeology. info/nazareth. htm

Historical Consciousness and the New Testament § The New Testament does not represent “objective” history § The New Testament letters are “in-house” documents addressing concerns in the early churches (Paul & others) § The New Testament gospels are interpretations of Jesus as Christ written for early Christians in particular times & places.

Path to the Quest of the Historical Jesus § A new project in “modern” Christology based in the rise of the scientific method § Defining “modern”: § § § Dating of “modern”: “In 1492, ……. ” Rise of experimental science Enlightenment (18 th century) Ideals: equality and reason § …. American and French revolutions § Increasing pluralism of peoples and ideas § The “Modern” Theological Crisis

Emergence of the Quest § These concerns converge in 18 th-19 th c. § Protestant Biblical scholars accept science’s new definition of “knowledge” and “truth” & develop a new task using that method: Write a biography of “Jesus” that will be: § Empirically verifiable § Independent and understandable § Religiously unique and superior]

Christianity’s Responses to the Crisis of Truth § Rejection Responses § § § Fundamentalism (rejection of science) Atheism (rejection of theology/religion) Acceptance Reponses § § I do my thing; you do yours (theology and science are two different kinds of thought & practice that don’t interfere with one another Quest of the Historical Jesus…. .

The Original Quest: A Failure of Objectivity § Many “Lives of Jesus” (biographies) written in the 19 th c. § Albert Schweitzer (1875 -1965) § § § Musician, Theologian, Physician to Africa Winner of the 1952 Nobel Peace Prize Author, Quest of the Historical Jesus (German edition, 1906) § Summarized the most important 19 th century “Lives of Jesus” § Showed that so-called “objective” accounts of the life of Jesus were actually subjective self-portraits of their authors Dr. Albert Schweitzer at his hospital in Lambaréné in what is now Gabon. The hospital continues his work to the present day. Http: //www. sch weitzer. org

The Original Quest: A Failure of Objectivity § According to Schweitzer: § We do not need to seek the historical Jesus. § We would not know the historical Jesus if we found him. § The Spirit of Jesus, revealed in service in his name, is the true Jesus who is to followed. “He comes to us as One unknown, without a name, as of old, by the lake-side, He came to those men who knew Him not. He speaks to us the same word: “Follow thou me!”… And to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and, as an ineffable mystery, they shall learn in their own experience, Who He Is. ” -Albert Schweitzer, the final lines of Quest of the Historical Jesus

The Historical-Critical Method of Biblical Study � Prompted by the “Quest of the Historical Jesus” (19 th c) � Searching for the “history “ behind the biblical text � Reading the bible as you would read any other ancient text � Using the tools of modern historical research: archaeology, political history, sociology and social history, etc. Will the REAL Jesus please stand up?

Kerkeslager: “Getting Past the People between Us and Jesus”* The Modern Interpreter (0 ur worldview and assumptions) Backward from 21 st century Earlier Interpreters of the New Testament (Church Tradition) Scribes Who Copy Gospels (Glosses) (Other early Christian texts) Gospel authors and their audiences: Mark, Matthew, Luke, John Paul and his followers: Letters of Paul and other letters attributed to Paul Written Sources: Miracle Stories, Sayings of Jesus, Parables of Jesus, Passion Accounts Oral Sources: Eyewitness Accounts, Miracle Stories, Sayings of Jesus, Parables of Jesus, Passion Accounts Forward from 1 st century Jesus, the human being *Source: Allen Kerkeslager, SJU Department of Theology and Religious Studies, Allen Kerkeslager, "Critical Methods in the Study of the Gospels: A Basic Outline“ (Blackboard, used by permission of the author)

Results I: Tools of Historical-Criticism § SOURCE CRITICISM: seeking the literary relationship between the 4 gospels and the sources their authors used to create them. Example: The Synoptic Problem--Why is there so much material that seems identical or similar between some of the gospels, but not others? § FORM CRITICISM: seeking the original form of a unit of biblical tradition, before it was used in the biblical text. Example: “My God, my God, why have you forsaken me? ” (Psalm 22, quoted by Jesus on the cross) § REDACTION CRITICISM: seeking, 1) the ways in which each of the gospel writers constructed his narrative of the life of Jesus from units of oral and written tradition; 2) techniques used by a gospel writer to persuade particular readers to adopt his ideas about Jesus; 3) information about the intentions and theology of the gospel writer and the life situation of his audience. Example: Matthew constructs his gospel so that Jesus gives 5 speeches, including one from a mountain, like Moses, as well fulfills Jewish “prophesy” about the messiah. This suggests that Matthew himself is Jewish and sought to persuade other Jews to follow Jesus as the “new Moses, ” the messiah.

An Example of Source Criticism: “The Synoptic Problem” How do we explain the close similarities between Matthew, Mark & Luke? Some hypotheses: Ancient Answer (2 nd c. until modern period): . Harmony of the gospels + Q: How to explain discrepancies in the 4 gospels? A: The four New Testament gospels can be put together to give a full picture of Jesus’ life, death and resurrection.

Modern 1: The 4 -Source Hypothesis § Question 1: How do explain similarities between Mark, Matthew and Luke? § + Answer: Matthew and Luke copied from Mark § Question 2: How do you explain the commonalities between Matthew & Luke that are not in Mark? § + Answer: Matthew and Luke share another source called Quelle = “Q” “(German: “source”)

Modern 2: Farrar-Goulder Hypothesis (20 th-21 st c. ) § Problems with § The 4 -Source theory: § § § Q never been found § More complicated than necessary § F-G Hypothesis eliminates the need for a hypothetical document, “Q”

Results II: What can we say about the Historical Jesus? §Sources for the historical Jesus §Criteria for evaluating the sources §Portraits of the historical Jesus

Sources § Jesus’ ministries, teaching, & death § Oral tradition about Jesus § Written collections: § § § § Sayings Parables Miracle stories Passion narratives Gospel accounts (Mark, Matthew, Luke, John) (Nothing from Paul) Non-canonical gospels and writings Materials from outside the Christian community (for example, Josephus)

More Tools: Criteria for Historically Accurate Data § Embarrassment: any account that would have shamed the early church § Discontinuity or Dissimilarity: any account that differs from practices and ideas of either 1 st century Judaism or early churches § Multiple attestation: reported in more than one place (but an exception is the synoptics gospels)

Criteria, continued § Explains Jesus arrest and public execution § Coherence: Sounds like something Jesus would say that we know from other sources

Scholars agree that… § Jesus was born to a practicing Jewish family, was raised Jewish, and continued to practice Judaism until his death § Jesus was raised in the Galilean town of Nazareth § Jesus was trained as a wood-worker § Jesus was baptized by John and was very likely a disciple of John the Baptist § Jesus left to become an itinerant preacher and healer § He was arrested, beaten and execution by crucifixion as a political criminal. § His disciples had experiences of him as resurrected which brought them out of hiding to continue his ministry as they understood it.

Current Researchers § John Dominic Crossan: Jesus as social critic and threatened the present social order; thus he was arrested and executed

Current Researchers § John P. Meier: Jesus is like other prophets in the Jewish tradition and understood his own relationship to God as intimate and his death as redemptive

Current Researchers § E. P. Sanders: Jesus’ saw his mission as reforming and revitalizing Judaism; a threat to establishment Judaism

Current Researchers § Elisabeth Schüssler Fiorenza: Jesus taught and practiced egalitarian relationships as indicative of the realm of God

Current Researchers § Obery Hendricks: Jesus was a strategic leader to taught his followers how to live out of the realm of God so as to resist the crushing burden of Roman oppression

Tools of Reason – Tools of Faith? • Historical-criticism uses all the tools available to modern scientific-historical study to investigate the figure of Jesus in any available sources: • History as “fact” – seeking what really happened • Archaeology – what do found objects tell us about the world of Jesus and the early churches? • Sociology – What does studying social and economic relationships tells us about these worlds? • Literary and rhetorical criticism – What does analyzing the structure of these and other ancient historical texts reveal about the author’s intentions?

Implications for Christology ALL of these methods must use information that is: • never complete (what else might we find/find out? ) • always the product of human interpretation (there are different ways of interpreting data/information) What PROBLEM does this raise for Christian faith?

REGARDLESS of these problems, the QUEST persists § People have an abiding interest in the person of Jesus (a historical endeavor - historical, but not religious). § This raises A QUESTION for faith: § Is it essential to Christian faith that we know anything about the life of the historical Jesus? § …. With TWO ANSWERS: § NO: “Jesus as a historical personality remains a stranger to our time. However, his spirit, which lies hidden in his words, is known simply and directly…. And they [who obey him] shall experience who he is as an inexpressible mystery…. ” Albert Schweitzer § YES: “If Jesus is Christ, then the Christ is Jesus. ” Eduard Schweizer

What Do You Think-Does the Historical Jesus Matter? Which of the following statements best describes your own opinion? • Christian faith MUST take the full risk of the ambiguity of historical research. • Christian faith CANNOT depend on the probabilities of historical research.

JESUS IN THE NEW TESTAMENT

Timeline for the New Testament

Stages in Formation of New Testament �Paul (Saul of Tarsus) 40’s-60’s � Earliest material in the New Testament � a Pharisee involved in persecution of early members of Jesus movement � Sees stoning of Stephen (“first” Christian martyr) � Traveling to Damascus in Syria; hears voice identifying itself as “Jesus” and sees vision of Jesus � Is struck from his horse and suffers blindness � Taken to house of Barnabus in Damascus – during his recovery he regains his sight and becomes a follower of Jesus

Paul’s Christology � Has never met earthly Jesus � Identifies himself as “called to be an apostle” � Expects Parousia (return of Jesus) immediately � All believers will be taken up to heaven to live with Jesus and God � Preaches salvation from sin through belief “in” Jesus as crucified and risen Savior; uninterested in Jesus life or teachings � Sees Jesus as liberator from all human laws and religious rules (“For freedom, Christ has set you free…use your freedom to love one another. ”) � His understanding of being a follower of Jesus is in constant conflict with that of Jerusalem church, e. g. , all food is allowable, Gentiles do not need to be circumcised to be baptized

� Paul (cont) � Embarks on mission to convert Gentiles � Tension with Jerusalem church over Gentile-Jewish relationship for new converts; attends Jerusalem conference (49 CE) � Argues Christians are no longer bound by human laws (including religious laws) � Writes letters to churches he has visited or founded offering blessings, news and practical advice (50’s-60’s) � Tradition says he is executed in Rome before 66 CE � Key passages from his letters in the NT: � Galatians 3: 28: “There is neither Greek nor Jew, slave nor free, male nor female, but you all are one in Christ Jesus. ” � Philippians 2: 2 -12: The kenosis (self-emptying) of Christ; setting aside of divinity in order to become human and be crucified. � I Corinthians 8: 1 -13 Concerning food offered to idols. � Galatians 5: 13 -14: on Christian freedom and responsibility � The Letter to the Romans: justification before God by faith in Christ Jesus, even while continuing to be sinners

Sources for NT Gospel Writers Jesus’: Passed on first by oral tradition, then written down.

�Communities of the Gospels Source: http: //www. pbs. org/wgbh/pages/frontline/shows/religion/maps/

The New Testament Gospels THEMES in MARK’S STORY OF JESUS

Mark’s Theme #1: Journeys & Meals �Jesus is often “on the way” somewhere, moving swiftly, “soon, ” “immediately. ” Mark is constructed as an account of Jesus’ travels through Palestine with an urgent purpose. � 6: 39 -49 Jesus’ – Jesus’ ministry of nourishment: feeding the 5000 (+ women and children!) � 7: 20 -37 Jesus travels in both Jewish & Gentile areas. �Ch 8: Mark sometimes tells the story as sets of parallel events: Jewish/Gentile; blindness/sight � 8: 14 “One loaf” on the lake between Jewish and Gentile areas: metaphor of unity

Mark’s Theme #2: Conflict & Blindness �Jesus’ inner circle (the “twelve”) do not understand him (seating in the K of God; Peter’s ‘confession’) �Those outside the circle (blind Bartimaeus, the Syro -Phoenican woman [Gentile], the Roman centurion] all do recognize Jesus; his family and followers do not �The “literary sandwich”: Mark tells a story “sandwiched” between two other parallel stories to make contrasting point: the Messianic secret �Jesus in conflict with scribes and Pharisees �Passages: 3: 1 -6 (conflict), 5: 41 -6: 8, Mark 10 (conflict,

Mark’s Theme #3: Suffering & Death �Jesus repeatedly tells followers not to tell anyone about him after he has performed a healing (e. g. , lepers): Jesus doesn’t want to attract crowds who are looking for a “triumphant” Messiah �Jesus rebukes Peter for saying the disciples will prevent Jesus from suffering and death: I am not the kind of Messiah you have been expecting �Jesus speaks of the devastation of Jerusalem and the Temple: interpreting the aftermath of the war �Passages: 3: 12 (Messianic secret), Ch. 8 (Peter rebuked), Ch. 13 (the “little apocalypse”)

Between the Lines: Mark’s Concerns �Division: Mark’s Jesus addresses the problem of Jews and Gentiles relationship in the church �Confusion: Mark’s story anticipates the disappearance of the “Mother Church” of Christianity that existed in Jerusalem �Suffering: Mark is writing after 70 CE (the destruction of Jerusalem and the Temple) -- in Mark, Jesus knows about and experiences the suffering and devastation that are everywhere.

Between the Lines: Mark’s Jesus Saves his People � Unity: Mark enacts a church united: Jew and Gentile; insider and outsider � Comfort: Mark’s story offers an answer to the question of why the founding church of Christianity (church in Jerusalem) no longer exists � Empathy & Re-vision: Mark speaks to those who have suffered then & now �Jesus knows your experience of suffering �“Salvation” and “victory” will not look like success as the world defines it

The New Testament Gospels THEMES in MATTHEW’S STORY OF JESUS

Matthew’s Theme #1: Declaring Identity – The True Judaism �Ch 1 and 2 (selections) - genealogy and slaughter of the innocents � 2: 12 -22 - Jesus as the fulfillment of Jewish “prophecy”: “Out of Egypt I have called my son”* �“…to fulfill what was spoken by the prophet” (x 7) � 4: 1 -11 temptations in the desert: Jesus fulfills what the Hebrews could not in their own “wilderness experience” beyond Egypt �Ch 5 -7: Jesus as the “new Moses”: teaching from the mountain; 5 sets of teaching**; survives Herod (Ch 2) *Hosea 11: 1 When Israel was a child, I loved him, and out of Egypt I called my son **Matthew’s 5 Discourses: http: //en. wikipedia. org/wiki/Five_Discourses_of_Matthew

Matthew’s Theme #2: Maintaining Identity – Boundary Lines � 5: 17 ff. Jesus as the fulfillment of the Law and the Prophets. (Also, Theme #1: Jesus is the genuine fulfillment of Judaism) � Strict Rules for Living (5: 17 -43, You have heard it said, but I say to you…; 7: 17, the narrow gate) � 18. 17 -27: forgive 70 times 7 � Ch 19: Jesus on divorce; to young man about possessions; camel through the eye of a needle � Gatekeeping � Ch 20: parable of the wicked tenants (recog. Messiah) � Ch 25: separation of the true from the false followers: parables of bridesmaids and of the talents; judgment of the nations

Matthew’s Theme #3: Practicing Identity: “Witnessing” Compassion �Ch 5 -7: from “the Sermon on the Mount” �The Beatitudes �Salt and Light �Spirit of the Law �Judging oneself �Healings & compassion for the crowds (7: 29 -8: 18, 8: 9 -19; 8: 28 -33; 8: 31 -9: 36) �Ch 25: “Whosoever does it to one of the least of these (hungry, thirst, naked, sick, imprisoned)…does it also to me. ”

Between the Lines: Matthew’s Context and Concerns �Probable place of writing: Antioch of Syria �Probable dating: 80 CE �Probable audience: Jewish followers of Jesus in conflict with other Jewish groups after 70 �Only Jesus movement and Pharisees remain: Essenes (destroyed )and Sadducees (die out). �Matthew’s Q: what is the place of Jesus movement vis-à-vis Judaism? What is its place in the world beyond Palestine?

Between the Lines: Matthew’s Jesus Saves his People �Identity: the true Judaism. Although we are few, recognize the true Messiah and follow the true way of Judaism �Identity: the narrow gate. In a complicated, cosmopolitan world, we know who we are because our way of living is clear and true �Compassion: Following Jesus means extending compassion to others, especially the most vulnerable. This is the basis for how we will be judged.

Matthew and Anti-Judaism �The Historical Context of Matthew’s Anti-Judaism Matthew as a Jewish follower of Jesus Conflict between Jesus movement and other Jewish groups seen throughout New Testament The Jesus movement as the right way of being Jewish; Jesus is the Jewish messiah. �The Distortion of Matthew’s Gospel—later Xty The growth of early Christianity as a Gentile religion The legitimization of Christianity in the Empire The use of this power to claim “supersession” of Judaism 27: 24 Scripture taken out of its historical context: "His blood be on us, and on our children! “

The New Testament Gospels THEMES in LUKE’S STORY OF JESUS

Luke’s Theme #1: A Proper Account � 1: 1 -4 Writing an “orderly” account based on the best sources to distinguish truth about Jesus from fiction � 1: 3 The ‘addressee’ is most excellent Theophilus” (lit. God-lover), either an actual person named Theophilus or a metaphor for all Christians. �Luke tells us that there a variety of sources for constructing a narrative of Jesus’ ministry other “less orderly” accounts circulating among Christian communities � 3: 23 ff A genealogy from Joseph back to Adam, “He was the son (as was thought) of Joseph, . . . son of Enos, son of Seth, son of Adam, son of God. ”

Luke’s Theme #2: God Saves the Poor � 1: 46 -55: The Magnificat (Mary’s Song) � ‘My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant…. � He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. He has brought down the powerful from their thrones, and lifted up the lowly; � he has filled the hungry with good things, and sent the rich away empty…. ‘ � 4: 18 “The Spirit of the Lord is upon me…to bring good news to the poor, …to proclaim the year of the Lord’s favor. ” � 6: 20 “Blessed are you who are poor, for yours is the kingdom of God. ” (compare Matthew 5: 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. ”)

Luke’s Theme #3: The Innocence of Jesus �Ch. 23: Jesus’ innocence announced by 4 ‘outsiders’ �The Roman procurator, Pontius Pilate � 23: 4 ‘I find no basis for an accusation against this man. ’ �The Roman client king, Herod Antipas � 23: 15 ‘Neither has Herod, for he sent him back to us. ’ �A criminal, also being crucified � 23: 41 ‘…we are getting what we deserve for our deeds, but this man has done nothing wrong. ’ �A Roman centurion on guard at the crucifixion � 23: 47 ‘When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent. ’

Between the Lines: Luke’s Concerns �Providing a correct account of the story of Jesus �God’s special concern for the poor �The role of the Spirit �A two-volume work: Luke-Acts �The universality of the Christian message �A Gentile audience �The relationship of early Christians to Rome

Between the Lines: Luke’s Jesus Saves his People �The Spirit of God acts first through Jesus, then through the Church �God takes sides: sides inequities will be righted, the poor will inherit the realm of God �The message of Jesus is a “worldwide” message; The church is becoming more Gentile �Christians are not a threat to Rome – Jesus was innocent; Christians are being persecuted without cause

The New Testament Gospels THEMES in JOHN’S STORY OF JESUS

John’s Theme #1: The Eternal Logos. . . Genesis 1: 1 -5 a In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, ‘Let there be light’; and there was light. And God saw that the light was good; and God separated the light from the darkness. John 1: 1 -5 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him…. What has come into being in him was …the light of all people. The light shines in the darkness, and the darkness did not overcome it…The true light, which enlightens everyone, was coming into the world.

Theme #1: …the Word become flesh… � 1: 6 -9, 24 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world. 14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.

Theme #1: …Of the Father, One with the Father � 1. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known. � 3. 35 The Father loves the Son and has placed all things in his hands. � 10. 38 But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father. ” � 10: 27 -28, 30 My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand. …The Father and I are one. ” � 14. 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works…. Believe me because of the works themselves.

John’s Theme #2: Signs & Metaphors �Seven Signs 1. Turning water into wine in Cana (2: 1 -11) 2. Healing an official’s son in Capernaum (4: 46 -54) 3. Healing an invalid at the Pool of Bethesda (5: 1 -18) 4. Feeding the 5, 000 near the Sea of Galilee (6: 5 -14) 5. Walking on the water of the Sea of Galilee (6: 16 -21) 6. Healing a blind man in Jerusalem (9: 1 -7) 7. Raising dead Lazarus in Bethany (11: 1 -45) 20: 30 -31 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

John’s Theme #2: Signs & Metaphors �Other metaphors: � 1: 29 the lamb of God who takes away the sins of the world � 4: 6 -16 living water – the woman at the well � 6: 30 -40 the true bread; the bread of life; the bread that came down from heaven; the living bread �John 15: 1 -5 the true vine and the branches

John’s Theme #3: Conflict, Rejection & Belief � 1: 10 -11 He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. � 5. 16 Therefore the Jews started persecuting Jesus, because he was doing such things on the sabbath. � 15: 18 -25 The “world’s” hatred: ‘If the world hates you, be aware that it hated me before it hated you. If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world—therefore the world hates you. ’

Between the Lines: John’s Context and Concerns �Probably the last of the New Testament Gospel written (90 CE or later? ). �The separation from Judaism is complete. John’s community is persecuted (? expelled from synagogue? ) �Dualism: good vs. evil, light vs. darkness, love vs. hatred; truth vs. falsehood; faith vs. unbelief �The strongest claims about the closeness of Jesus to God as his Word and light in the world �Jesus’ identity & glory is clearly revealed (cp. Mark’s “Messianic Secret”); he is always in control and enacting God’s will and word

Between the Lines: John’s Jesus Saves his People �John’s Jesus presents a world where it is clear what is good and what is evil. �Judaism’s message and meaning is transferred to the followers of Christ: Jesus is now the Passover lamb �John’s Jesus embodies the love and truth and light of God. To be with Jesus is to experience God’s presence. �God forgives sins through People need only recognize the signs and “believe” he is the Christ. �John’s Jesus offers comfort to the isolated and rejected. Jesus loves his disciples and sends the “paraclete” to be with them, as opposed to those who hate.

Anti-Judaism in John � 5: 17 -18 But Jesus answered them, “My Father is still working, and I also am working. ” For this reason the Jews were seeking all the more to kill him…. � 7: 1 After this Jesus went about in Galilee. He did not wish to go about in Judea because the Jews were looking for an opportunity to kill him. �Compare Matthew, Mark and Luke: the scribes and Pharisees, the Sadducees, the chief priest and the scribes… �In John, “the Jews” used 71 times; only 16 times in M, M and L together. The phrase almost always identifies the Jews as opposing Jesus.

Gospel Images of Jesus History? . . .

Or, …. Interpretation?

THE GNOSTIC GOSPELS § In the 2 nd and 3 rd centuries, suppressed groups of Christians (usually identified as “gnostics”) hide some of their writings to keep them from being destroyed by proto-orthodox church leaders, who have condemned them as heretical. v. Copies are discovered in 1945 in Egyptian desert outside the town of Nag Hammadi v. Nag Hammadi gospels = Gnostic Gospels v 13 codices (volumes, singular: codex) containing banned books v. A window onto the diversity of early Christianity

EARLIEST CHRISTIANITIES v The Jerusalem Church: § James, Peter and others who were among Jesus’ disciples and early followers; “institutional memory”disappears during Jewish-Roman war of 66 -70 CE. Understands the Jesus Movement as a new form of Judaism – continue to follow Jewish dietary practices, in conflict with Paul’s interpretation of how to follow; the only remains are embedded in the canonical gospels v Ebionites – a “lost” Christianity § Christianity as a sect of Judaism § Jesus as a human being chosen by God § Jesus is not a divine figure, but a “bearer” of the logos (the Wisdom or Word of God)

MORE LOST CHRISTIANITIES § Gnostic Sects � Various groups of gentile Christians who believed that salvation lies in escaping the mortality of the body so that a divine spark within can return to the world of the spirit, emphasis on Christ’s divinity § Marcionites § Rejection of Judaism § Jesus as divine spirit not “encumbered” by being human § Other Gnostic Writings § § The Gospel of Thomas (sayings of Jesus) The Gospel of Mary Magdalene (Mary as apostle) The Gospel of Philip (Mary Magdalene as closest to Jesus) The Infancy Gospel of Thomas (Jesus as a magical and dangerous child!)

GNOSTIC CHARACTERISTICS § Many claimed to have “secret knowledge” from Jesus § Thus, the name “gnostic” from the Greek, “gnosis” meaning “knowledge” § Their descriptions of Jesus rejected his humanity § Jesus in gnostic texts is often “docetic” (from the Greek “to appear”); viz. , Jesus only “appears” to be human § Some were more open to women: § God as dyadic: with both male and female elements § Women’s leadership in worship and other church functions

FROM THE MANY TO THE ONE § The Emergence of “proto-orthodoxy” § The form of early Christianity that develops into Eastern Orthodoxy, Roman Catholicism, and (later) Protestantism § Emphasis on crucifixion; bodily resurrection; affirmation of Hebrew bible; humanity and divinity of Jesus § The drive for unity § § Begins in the 2 nd century Proliferation of writings Persecution and martyrdom One important critic: Irenaeus of Lyon, Against Heresies § Lost Christianities/Lost Scriptures: § Banning & destruction of non-orthodox writings § Rejection and suppression of non-orthodox sects and their members

RESOURCES FOR FURTHER STUDY § PBS Frontline: “From Jesus to Christ” web site: http: //www. pbs. org/wgbh/pages/frontline/shows/religion/story/heretics. html § Elaine Pagels, The Gnostic Gospels (winner of the National Book Critics Circle Award) § Elaine Pagels, Rereading Judas (with a translation of the Gospel of Judas by Karen King) § Bart Ehrmann, Lost Christianities § Bart Ehrmann, Lost Scriptures (English translations of gnostic and other banned texts) § English translations of gnostic gospels: http: //www. earlychristianwritings. com/gnostics. html