Over the last couple of weeks, many evangelical scholars (including myself) attended the annual conferences of the Evangelical Theological Society and the Society of Biblical Literature (not to mention, the Institute for Biblical Research). Many good papers were delivered (and heard), old friendships were rekindled, and everyone was asked the same question over and over:…
via Seven Lessons for Evangelical Scholars in the Secular Academy — Canon Fodder
Here is a comment by Tom Oden:
I suggest another point
Lesson 3.5: In research, a bad solution is sometimes “better” than a good solution.
A bad solution to a problem always needs more study, more qualifications, more money for research. A good solution solves the problem and the researchers have to find something else to do. So beware of the latest 1000-page tome. Maybe the subject is that complicated. Or maybe everyone is lost in the weeds.
The “Problem Page” on Alan Garrow’s Blog relates to the “Synoptic Problem” which involves questions on the priority of accounts between the Synoptic Gospels and the organization of their material. What seems to throw researchers off is Luke’s statement that “Many have undertaken to draw up an account of the things that have been fulfilled among us. (Luke 1.1)” Therefore students almost seem to assume these accounts to be Mark and Matthew. Perhaps one account was Mark; but probably not Matthew. Luke interviewed “eyewitnesses” (Luke 1.2) so it had to be early while they were still alive. In my thinking most of these interviews had to happen while Paul was imprisoned at Caesarea for two years. This time frame provides the most obvious opportunity affording Luke to connect with surviving early eyewitnesses including Mary the mother of Jesus, the source, I believe, of the infancy and pre-birth narratives of John The Baptist and Jesus.
Here Vicar Garrow sites Ronald V. Huggins on the Matthean posteriority:
Ronald V Huggins answers the question: ‘What made you first consider the possibility that Matthew used Luke?’ Ron Huggins taught at Moody Bible Institute—Spokane, Salt Lake Theological Seminary, and Midwestern Baptist Theological Seminary. He is a former Editor of The Midwestern Journal of Theology.His “Matthean Posteriority: A Preliminary Proposal.” Novum Testamentum 34 (1992): 1-22, has had a pivotal role in…
via SBL/AARdvent Calendar: Day 11 — Alan Garrow Didache – Blog
James R Edwards answers the question: ‘Why do you think Matthew used Luke?’ James Edwards is Bruner-Welch Professor Emeritus of Theology, Whitworth University, Spokane, WA. The following is an extract from James R Edwards: The Hebrew Gospel and the Development of the Gospel Tradition (Eerdmans, 2009) pp.245-252Matthean Posteriority“Posteriority,” a rarely used antonym of “priority,” needs a word of interpretation. The historical-critical method…
via SBL/AARdvent Calendar: Day 10 — Alan Garrow Didache – Blog
God’s transcendence is beyond our power to imagine it. But even to make that statement we must have in our minds some idea of what the term transcendence means and how it might apply to God. Further, Scripture tells us that God is “high and lifted up.” Theologians and preachers have an obligation to expound…
via Two Models of Divine Transcendence: Pure Being vs. Divine Lordship — Frame-Poythress.org
Peter Lorenz has another installment arguing for Mary’s genealogy in Luke’s Gospel. Utilizing primary sources Peter shows from history that the early Christians held that Luke gives Mary’s lineage.
It is likely that Jesus was known as from David’s line through Joseph because many times He was referred as “the Son of David.” Those who acclaimed Him as such probably thought Joseph was His real father. They did not necessarily need to know the complete stories of Matthew and Luke to recognize Jesus as Messiah since the signs accompanying Jesus’s ministry would have sufficed.
Contextually, Luke has been showing for most of the first two chapters the miraculous virgin conception and birth of Jesus. Jesus was not a spirit who only appeared human but was fully man as Luke gives His lineage to Adam at the onset of Christ’s ministry. The primary target audience for Luke would be Greeks (Hellenism-whether Jewish or Pagan) with their humanity-focus; and therefore Luke needs to show Christ’s connection to the first human.
The verb nomidzo (supposed) in Lk. 3.23 strongly shows His virgin birth and is parenthetical. In the modern convention of myopic, immediate reference, Luke’s phrasing sounds strange to our ears. We, today, would normally think Heli was Joseph’s father whereas Luke is relying on the reader to be more contextual with his previous material.
As preserved by Origen, Celsus is one of our earliest writers to comment on the genealogies of Jesus. Celsus’s failure to mention any conflict between the genealogies appears to support the view that no conflict was perceived in the second-century context in which he wrote. But if we follow Origen, Celsus seems to have known…
via Celsus, Panthera, and the Genealogy of Mary — Peter Lorenz’s Blog
Pete Lorenz has written an excepted post of his longer essay, which deals with Luke’s genealogy in the early Uncial Manuscript “D”. Here, he notes the almost universal early acceptance of Mary’s genealogy, in Luke 3. Justin Martyr is the focus in this post. Females in first century Judea, had a genealogy, just like males since Elizabeth was “from the daughters of Aaron,” in Lk. 1.5. Her offspring would, however, follow the husband’s line. Jesus was virgin born; therefore, Luke traces Mary’s line to show fulfillment of 2 Sam. 7.11-17. This was The Davidic Covenant whose ultimate fulfillment referred to the Messiah. I plan to write another post on this topic from a theological point of view. Lorenz does a fine job tracing the history of interpretation of Luke’s genealogy in the early Christian Church:
Writing in the first half of the third century, Julius Africanus is our earliest writer to raise the two genealogies of Jesus as a potential apologetic issue.1 But before Africanus, Justin Martyr, Irenaeus, and apparently even Celsus all refer to the two genealogies, yet mention not a word about any conflict between them. Thus, Origen takes…
via Justin Martyr and the Genealogy of Mary — Peter Lorenz’s Blog
August 1st, 2018 Proselytism has become a bad word. Like fundamentalism or exclusivism, in today’s religious language, only the negative overtones of the term are retained and are used to convey a derogatory understanding of its meaning. In its original Greek context, the word simply meant “coming closer” to something. In the New Testament, a…
via 152. “Either Ecumenical or Proselytizer”? No, There is a Better Option — Vatican Files
[Leon notes the “retiring ministry of Jesus” a very good point which helps explain a certain phase of Christ’s overall activity]
I’m currently presenting a visualized survey of the Bible, with tonight’s lesson dealing with the Life of Christ. Following Jesus’ Galilean Ministry, He pursued a plan to invest more time alone with the Apostles, preparing them for the great work they were to do. This period is known as the Retirement Ministry, “retiring” from the […]
via Cities of the Decapolis — Leon’s Message Board
This is a good post by Shem Tov Sasson.
A week after the two-day trip to the Carmel region, I went on yet another field trip offered by my department at Bar Ilan University. Led by Dr Shawn Zelig-Aster, a Biblical scholar, we were taken to a series of historical and archaeological sites around the Lower Galilee, all having a shared theme: the campaign […]
via University Trip: Sites in the Lower Galilee — Israel’s Good Name