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- Gordon Pettit, Overview.On February 28, 2002, John Dominic Crossan gave a very well-organized and entertaining presentation for the Annual Mary Olive Woods Lecture and was well received by the large audience. His talk should spark continued interest in who is likely the most influential person ever to walk the earth. He condensed three lectures into one as he spoke of the materials, methods, and results of his historical research into the life of Jesus. The materials mentioned were the canonical Gospels of Matthew, Mark, Luke and John. (Although throughout his research, Crossan relies very heavily on other texts such as the Gospel of Peter and the Gospel of Thomas, he did not mention these as material resources; see related comments below.) The bulk of his talk focused on the methods, in which he described an idealized version of what an anthropologist, an historian, and an archeologist would have to say about the early First Century Palestine, especially Galilee, if they knew nothing of the four gospels. The results are the ideas that Jesus taught primarily about the kingdom of God and used that as a basis for nonviolent resistance to the Roman Empire. The primary ministry of the historical Jesus is that of a social reformer, with political overtones. Pilate saw the threat that Jesus posed to the authority of the Romans, and had him executed because of that threat. Jesus brought “sociosomatic” healing to individuals, and encouraged his companions (not disciples) to do likewise. For an idea of what Crossan has in mind when he speaks of sociosomatic healing, think of the maturation of the main character in Good Will Hunting. With humor and a lively presentation, Crossan provided much useful and interesting information in his lecture and the discussion that followed.
Similar books and articles
Being 'biblical' : contexts and starting points -- Jesus of Nazareth : great moral teacher or friend of sinners? -- Paul : follower or founder? -- Mark : suffering for the kingdom -- Matthew : being truly righteous -- Luke-Acts : a universal concern -- John : teaching the truth in love -- Apartheid : an ethical and generic challenge to reading the New Testament.
A study in ethics: a statement of procedure and method -- Jesus Christ, the Lord who is creator and redeemer -- Jesus Christ, the sanctifier -- Jesus Christ, the justifier -- Jesus Christ, the pattern -- Jesus Christ, the teacher -- Christ and the moral life: a constructive statement.
The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testamentdocuments alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed—a principle I call the contamination principle—entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of good independent evidence for an historical Jesus, remain sceptical about his existence.
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In his book A Charge to Keep, George W. Bush writes of his decision to "recommit my heart to Jesus Christ." He traces it to a walk along the beach in Maine with the Christian evangelist Billy Graham. Conversing with Graham, Bush was "humbled to learn that God had sent His Son to die for a sinner like me." After his decision to recommit himself to Jesus, Bush tells us, he began to read the Bible regularly and joined a Bible study group. Later, when Bush describes a visit to Israel that he and his wife, Laura, made in 1998, we get a further insight into his view of the Gospels as history. George and Laura went, he tells us, to the Sea of Galilee and "stood atop the hill where Jesus delivered the Sermon on the Mount." It was, he adds, "an overwhelming feeling to stand in the spot where the most famous speech in the history of the world was delivered, the spot where Jesus outlined the character and conduct of a believer and gave his disciples and the world the beatitudes, the golden rule, and the Lord's Prayer." Bush concludes his account of his visit to Israel by saying he knows that faith changes lives, because "faith changed mine." This faith is something that enables him to build his life on "a foundation that will not shift.".
What, if anything, has Jesus to do with philosophy? Although widely neglected, this question calls for attention from anyone interested in philosophy,whether Christian or non-Christian. This paper clarifies how philosophy fares under the teaching of Jesus. In particular, it contends that Jesus’slove (agape) commands have important implications for how philosophy is to be done, specifically, for what questions may be pursued. The paper,accordingly, distinguishes two relevant modes of being human: a discussion mode and an obedience mode. Philosophy done under the authority ofJesus’s love commands must transcend a discussion mode to realize an obedience mode of human conduct. So, under Jesus’s teachings, we no longer have business as usual in philosophy. The discipline of philosophy then takes on a purpose foreign to philosophy as we know it, even as practiced by Christian philosophers. Under the authority of Jesus, philosophy becomes agape-oriented ministry in the church of Jesus and thus reflective of Jesus himself. In this respect, Jesus is Lord of philosophy.
Introduction I : Who is this book for? -- Introduction II : How is Jesus a philosopher? -- Introduction III : What are the four great questions of philosophy? -- Jesus' metaphysics (What is real?). Jesus' Jewish metaphysics ; Jesus' new name for God ; The metaphysics of love ; The moral consequences of metaphysics ; Sanctity as the key to ontology ; The metaphysics of "I am" -- Jesus' epistemology (How do we know what is real?) -- Jesus' anthropology (Who are we who know what is real?) -- Jesus' ethics (What should we be to be more real?). Christian personalism : seeing "Jesus only" ; The overcoming of legalism ; The refutation of relativism ; The secret of moral success ; Jesus and sex ; Jesus and social ethics : solidarity ; Jesus and politics : is he left or right? -- Conclusion.
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That�s how we ought to think about Jesus. It�s usually agreed by both Christians and non Christians, even by vehement anti-Christians, that Jesus as presented in the four gospels is perfectly ideal, morally. Many of his most simple teachings (e.g., the "Golden Rule") seem brilliant, and many of the actions that seem most natural to him (e.g., seeking to forgive those who crucify him because "they know not what they do") are, at times, amazing. But we should scour the record before signing on the dotted line. (Box 1 and Box 2 give other reasons it�s important to think this through.).
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One central claim of orthodox Christianity is that in Jesus of Nazareth, God became man. On Chalcedonian orthodoxy, this involves one person, God the Son, having two natures, divine and human. If He does, one person has two properties, deity and humanity. But the Incarnation also involves concrete objects, God the Son (GS), Jesus’s human body (B) and—I will assume—Jesus’s human soul (S). If God becomes human, GS, B and S somehow become one thing. It would be good to have a metaphysical account of their oneness. I have suggested one. Thomas Senor has criticized my suggestion. I now reply to his case.
Discussion of Gordon Pettit, Overview
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