Relevant bibliographies by topics / Historical Jesus

Academic literature on the topic 'Historical Jesus'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Historical Jesus"

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NEIRYNCK, F. "The Historical Jesus." Ephemerides Theologicae Lovanienses 70, no. 1 (June 2, 2005): 221–34. http://dx.doi.org/10.2143/etl.70.1.542201.

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Merz, Annette. "Ein Jesus ohne ‘spin’ und ‘special effects’? Methodologische Überlegungen über Paul Verhoevens Jesusbuch." NTT Journal for Theology and the Study of Religion 63, no. 1 (February 18, 2009): 1–21. http://dx.doi.org/10.5117/ntt2009.63.001.merz.

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The article discusses Paul Verhoeven’s reconstruction of the historical Jesus in his book ‘Jezus van Nazareth’ (2008). It shows that Verhoeven’s portrait of Jesus as a ‘last minute revolutionary’ is unconvincing due to major methodological shortcomings, inter alia regarding the critical evaluation of the sources, the neglect of form-critical insights, the absence of coherent methodology. The article concludes by summing up differences between a historical and a cinematic approach to Jesus.
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Park, Wongi. "The Black Jesus, the Mestizo Jesus, and the Historical Jesus." Biblical Interpretation 25, no. 2 (April 11, 2017): 190–205. http://dx.doi.org/10.1163/15685152-00250a05.

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This paper identifies a modern racial ideology prevalent not only in U.S. society and culture at large, but also one to which historical Jesus studies is susceptible: the ideology of white invisibility. In fact, so pervasive is this ideology that it can be detected even in the most constructive efforts to diversify contemporary biblical scholarship. My point of departure for this critique is an important essay published in Biblical Interpretation by Jeffrey Siker: “Historicizing a Racialized Jesus: Case Studies in the ‘Black Christ,’ the ‘Mestizo Christ,’ and White Critique” (2007). My aim is to show how the logic of white invisibility functions implicitly in the locations and relations of the four Jesuses invoked by Siker’s essay – namely, the black, mestizo, white, and historical Jesuses. Although I am critical of Siker’s analysis, my ultimate aim, like his, is to move the conversation forward in a constructive manner. Indeed, I have chosen to engage his essay because I believe it is a valuable contribution that helpfully frames the thorny problematic of competing representations of the white, black, brown, red, and yellow Jesuses. Iden­tifying the strengths and limitations of Siker’s analysis, then, not only renders visible the ideology of white invisibility, but also points to ways of moving beyond the impasse of competing representations.
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Hurtado, Larry W. "Resurrection-Faith and the ‘Historical’ Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 35–52. http://dx.doi.org/10.1163/17455197-01101003.

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It is clear that a remarkable Jesus-devotion, in which Jesus was accorded unprecedented kinds of reverence, was central in early Christian faith from its earliest extant expressions, and represents a significant escalation from the kinds of reverence that followers expressed during Jesus’ earthly ministry. This devotion seems to have been prompted by the conviction that God had raised Jesus from death and given him heavenly glory. The impact of Jesus’ own activities was certainly a factor, but experiences of the risen Jesus were crucial in generating this belief. Moreover, Jesus’ resurrection meant a resounding vindication of the earthly Jesus. Belief in Jesus’ personal resurrection, thus, contributed strongly to interest in Jesus’ own activities and teaching, the formation and circulation of Jesus-tradition, and the composition of narrative accounts of his career. In short, the earliest ‘quest for the historical Jesus’ was prompted by the conviction that he had been resurrected.
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Mitrosky, John. "The Historical, Rhetorical Jesus." Religious Studies and Theology 38, no. 1-2 (February 19, 2019): 229–38. http://dx.doi.org/10.1558/rsth.38298.

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Sanders, E. P. "Jesus in Historical Context." Theology Today 50, no. 3 (October 1993): 429–48. http://dx.doi.org/10.1177/004057369305000309.

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“These are exciting days to study Jesus in context. Archaeology is flourishing, and people are coming up with all kinds of interesting proposals. Many of the most recent proposals maintain, in effect, that Jesus was not very Jewish. He lived, they claim, in an urban, cosmopolitan world, and he was at least as influenced by Greek and Roman culture as by Jewish. … When all is said and done, though, it is clear Jesus lived in a Jewish context.”
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Meier, John P. "The Historical Jesus and the Historical Herodians." Journal of Biblical Literature 119, no. 4 (2000): 740. http://dx.doi.org/10.2307/3268526.

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Andreyev, Alexey. "Bible, New Testament, Jesus Christ, historical Jesus, biblical studies, Quest for the Historical Jesus, historical science, theology, John Meyer, James Robinson." St.Tikhons' University Review 84 (August 31, 2019): 11–26. http://dx.doi.org/10.15382/sturi201984.11-26.

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Crook, Zeba A. "Collective Memory Distortion and the Quest for the Historical Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 53–76. http://dx.doi.org/10.1163/17455197-01101004.

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Memory theory is being used, if not explicitly to buttress the reliability of the Gospel portraits of Jesus, to do so implicitly by shifting the search away from the ipsissima verba Jesu towards the memory of Jesus. Rather than argue about what Jesus did or did not say—the reliability wars—some scholars now sidestep the issue by arguing that memory is inherently reliable in a broad or general way. Thus, the Gospels are reliable not at the level of detail, but at the level of broad memory, impact, or gist. In this article I argue that such optimism can only come by selectively quoting the troubling work of memory theorists, and by ignoring the full implications of memory theory.
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Webb, Robert. "Book Review: Books on the Historical Jesus: The Historical Jesus in Recent Research." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 101–2. http://dx.doi.org/10.1177/147686900700500106.

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Dissertations / Theses on the topic "Historical Jesus"

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Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.

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Smith, David E. "The historical nature of Luke's virgin birth account an apologetic /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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Davis, Hudson Russell. "The historical interpretation of Christ's fourth cry from the cross." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Thompson, J. Dusty. "A redemptive-historical Old Testament sermon series." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1545.

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Lee, Moonjang. "Historical Jesus and Mokmin hermeneutics with reference to the description of Jesus in Minjung theology in Korea." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/7668.

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The quest for the contextual meaning of the life and teaching of the historical Jesus seems to be a perennial question. Given the religious, cultural and social situation in Korea as well as in Asia generally, any theological reflection should be both contextually relevant and faithful to the Gospels. This thesis attempts to articulate the Jongshin ('Spirit or Teaching') of the historical Jesus, the Master of Christianity, using the concept of mokmin ('to serve the people'), which comes from the intellectual heritage of the Korean people, as a hermeneutical key. In the endeavour to present a mokmin perception of the historical Jesus, it is necessary to respond to minjung theology in Korea. Developed in the 1970s and 1980s in Korea when people suffered under political oppression and economic exploitation, minjung theologians found the biblical basis for their theology of liberation in their description of the historical Jesus. They perceived Jesus' status as a minjung, who identified himself with the minjung and denied himself any leadership role among the minjung. This thesis argues that we should not confuse Jesus' being and the character of his ministry. Jesus was not a minjung, but a royal figure. The perception of Jesus' mission as a minjung movement or as a minjung revolt is also refuted. Jesus' mission is characterised by his mokmin praxis in that a royal figure sided with the lowest people in the society. The mokn1in praxis of Jesus is grasped in three aspects: solidarity with the poor min ('people'), awakening the social responsibility in Jesus' community and pedagogy of the oppressors, i.e., the Jewish religious leaders and the rich in the society. First, we observe that there should be no question about Jesus' mission for the poor min. Jesus broke the social and religious barriers in Judaism to reach out and side with the poor and suffering min, which is most dramatically demonstrated in his healing ministry. Jesus became the source of hope for the poor min by taking the initiative in releasing the han ('the accumulated grief') of the people. Secondly, Jesus envisioned a society in which no status distinction among its members exists and social justice is established. For this, Jesus selected the twelve disciples as representatives of the community and as transmitters of Jesus' Jungshin, and inculcated them to embody mokmin praxis. Thirdly, Jesus demonstrated his intention to be the pedagogue of the oppressors. Jesus consistently challenged the Jewish religious leaders and the rich members of the society to accept his teaching and side with him for mokmin praxis. We perceive that Jesus' mission as the pedagogue of the oppressors was even more radical than his gesture to side with the poor min, for the cost of Jesus' pedagogy of the oppressors was his life. What we attempt to demonstrate in the thesis is not only to present an authentic and contextual perception of the Jongshin of the historical Jesus but also to expose the failure of minjung theology to present a holistic image of the historical Jesus to the Korean people. (Its historical contribution in Korea to the democratisation movement in the 1970s and 1980s is beyond the scope of our discussion.) The theological significance of this study is that the perception of the historical Jesus as mokmin Jesus provides both a biblically faithful and a contextually relevant understanding of the historical Jesus. The broader theological implication of this study is linked with the concerted effort to discover Korean questions and, furthermore, to build a Korean and an Asian way of doing Christian theology.
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Ensor, Peter W. "Jesus and his 'works' : the Johannine sayings in historical perspective." Thesis, University of Aberdeen, 1993. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU051764.

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The thesis examines those sayings attributed to Jesus in the Fourth Gospel in which he is represented as speaking about his 'works', 'work' or 'working'. The 'historical perspective' in which they are seen refers primarily to their relationship with the historical Jesus and their use in the patristic era. As far as their relationship with the historical Jesus is concerned, the thesis affirms that these sayings express motifs which can be traced back to the time of his ministry and that some of them may well stand in a particularly close relationship with his original words. As part of the argument, traditional objections to finding 'authentic' sayings of Jesus in the Fourth Gospel are discussed, and a new model for 'authenticity' is offered, which recognises the complexity of the concept and finds support from the manner in which the author of the Fourth Gospel handles his Old Testament quotations. Suggestions are made in the textual studies as to the ways in which the author may have moulded the traditions at his disposal. aAs far as the patristic use of these sayings is concerned, the thesis illustrates the variety of ways in which they were understood and in particular shows how they were used to support the doctrine of the deity of Christ and his unity in nature and being with the Father. Thus the Fourth Gospel is shown to be at a mid-point in a trajectory of understanding of Jesus as a 'doer of the works of God' in that it both transmits material which has a foundation in the ministry of the historical Jesus and also provides a launching pad for the more developed doctrine of the patristic era.
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Heinrich, William H. "A commentary on the historical and cultural background of the early ministry and Passion Week of Jesus Christ." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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au, M. Marshall@murdoch edu, and Mary Jeanette Marshall. "Jesus and the banquets : an investigation of the early Christian tradition concerning Jesus' presence at banquets with toll collectors and sinners." Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051110.163641.

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The topic is approached from the perspective of table fellowship, the primary focus being Jesus' commensality with toll collectors and sinners. The fundamental hypothesis is that Jesus typically arrived akletos at meals as an itinerant stranger, and that this explains the epithet "glutton and drunkard." Part One sets the parameters, and delineates the materials, methods, and approach adopted in the study. In Part Two, ancient traditions of hospitality and feasting are examined, providing the background material for exegesis of relevant NT texts in Part Three. It is found that toll collectors represent hosts to Jesus, while "sinners" gain entry to meals as his umbrae. Both groups are eligible for the kingdom, as are paidia (young slaves/servants), who exemplify humility. Some possible reasons are advanced for Jesus' criticism of Pharisees, but it is emphasised that they are not implicated in his death. The importance of hospitality is indicated by the fact that reception of Jesus and/or his disciples necessarily entails an invitation to a shared meal. In contrast, merely giving alms to strangers/wayfarers who seek hospitality signifies rejection. Any such breach of hospitality mores will incur harsh punishment at the final judgment. The supposition that Jesus was a guest at the Last Supper allows for an innovative interpretation of his words and actions, particularly since it is proposed that as well as the Twelve, akletoi were present, viz. women, slaves/servants, and possibly Gentiles. It is suggested that the depiction of Jesus in the Synoptics may have been influenced by a pre-existing literary archetype that facilitated the combination of some fictional characteristics with historical elements. The proposed reconstruction of the historical Jesus demonstrates the centrality of hospitality, commensality, and humility in his teaching and practice, a finding that is consistent with the ideals and table fellowship of early Christian communities. The apparent dichotomy between hospitality and hostility indicates a need to follow Jesus' injunction to love one's enemies, i.e. to practise philoxenia.
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Roddy, Nicolae G. "The Christology of St. Maximus the Confessor its historical-theological setting /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Csertháti, Márta. "Methods and models in the third quest of the historical Jesus." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4369/.

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In this thesis I examine some of the major contributions to current historical Jesus research, now commonly known as the third quest of the historical Jesus. As most of the participants in the third quest define their work primarily as historiography, in Chapter 11 situate these reconstructions in the landscape of present-day historiography, with special attention to the reaction of the authors in question to the challenge of postmodernism. In view of the methodological diversity of the third quest as well as the lack of consensus about the criteria to be used in the reconstructions or in their evaluation, after a brief survey in Chapter 2 of the history of "criteriology" in life-of-Jesus research, I found It necessary to devise my own list of evaluative criteria in Chapter 3. The general criteria are to do with the overall shape and style of the reconstructions, while the criteria of historical reasoning evaluate them in terms of their presentation as historiography. Finally, a modified version of the "traditional" criteria of the historical-critical method is designed to evaluate the text-related arguments within the reconstructions. In chapter 4 I analyse some selected contributions from the standpoint of the most hotly debated issue within the third quest, eschatology.
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Books on the topic "Historical Jesus"

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Ajijola, Adeleke Dirisu. Historical Jesus. Delhi, India: Adam Publishers & Distributors, 1999.

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Ehrman, Bart D. The historical Jesus. Chantilly, VA: Teaching Company, 2000.

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E, Arnal William, Desjardins Michel, Canadian Corporation for Studies in Religion., and Canadian Society of Biblical Studies., eds. Whose historical Jesus? Ontario: Wilfrid Laurier University Press for the Canadian Corporation for Studies in Religion, 1997.

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The historical figure of Jesus. London: Penguin Books, 1995.

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The historical figure of Jesus. London: Allen Lane, 1993.

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Sanders, E. P. The historical figure of Jesus. New York: Penguin Books, 1996.

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Solomon, I. Jesus survived the crucifixion: The historical Jesus. [S.l.]: I. Solomon, 1998.

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Historical dictionary of Jesus. Lanham, Md: Scarecrow Press, 2010.

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Harrington, Daniel J. Jesus: A historical portrait. Cincinnati, Ohio: St. Anthony Messenger Press, 2007.

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Jesus: An uncommon journey : studies on the historical Jesus. Tübingen: Mohr Siebeck, 2010.

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Book chapters on the topic "Historical Jesus"

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Aboagye Aryeh, Daniel Nii. "Historical Jesus." In Encyclopedia of Psychology and Religion, 1088–92. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9171.

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Aryeh, Daniel Nii Aboagye. "Historical Jesus." In Encyclopedia of Psychology and Religion, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_9171-1.

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Holmén, Tom. "Historical Method for Historical Jesus Research." In Jesus, quo vadis?, 61–92. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783788733216.61.

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Dinkler, Michal Beth. "Narratological Historical Jesus Research: An Oxymoron?" In Jesus, quo vadis?, 187–228. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783788733216.187.

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Rollens, Sarah E., and Anthony Le Donne. "The Historical Jesus." In The Cambridge Companion to the New Testament, 50–72. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108528856.005.

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"The Historical Jesus." In An Introduction to the New Testament, 169–80. The Lutterworth Press, 2012. http://dx.doi.org/10.2307/j.ctt1cg4mm1.16.

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"Finding the Historical Jesus." In Jesus in Context, 63–78. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108647014.008.

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"The Historical Jesus Puzzle." In Jesus Left Loose Ends, 123–44. ATF Press, 2021. http://dx.doi.org/10.2307/j.ctv2269j3g.12.

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"13. The Historical Jesus." In New Testament History and Literature, 179–96. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300182194-015.

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"Historical Approaches:." In Puzzling the Parables of Jesus, 57–104. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt155j2q7.6.

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Conference papers on the topic "Historical Jesus"

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Leopaci, Juliana Do Amaral, Mariah Boelsums, and Fernanda Bredariol. "Restoration of polychrome wood sculpture: a case study with highly weakened polychrome." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. València: Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13579.

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This article presents a case study of a polychrome wood carving sculpture representing Jesus Christ crucified. The piece belongs to the Chapel of Nossa Senhora da Glória, located in the district of Ressaca/Carandaí, Minas Gerais, Brazil. It was in a poor state of conservation, especially the very fragile polychrome, impairing the work. legibility. From the analysis of the state of conservation of the object, four important points were considered to support the proposed treatment: stability, reversibility, aesthetic legibility, and the potential oneness conceptualized by Cesare Brandi, which aimed at the stability of the material that would guarantee the potential oneness of the work without creating a historical and artistic falsehood. These points are directly linked to the modern techniques and resources used, as well as the intention to maintain the integrity and authenticity of the work. The entire polychrome process was of great importance to acquire its stability, due to the presence of four types of lacunae. Lastly, the chromatic reintegration, in which the pointillism technique was used, aimed to be distinguishable from the pictorial layer of the work. Therefore, this study aims to present the restoration process of a polychrome wood sculpture and, mainly, to demonstrate the importance of chromatic reintegration to insert and ensure aesthetic legibility and a potential oneness of the work.
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Del Rey, Miguel, Antonio Gallud, and Silvia Bronchales. "Una torre en la muralla de Biar. Consolidación y recuperación de una imagen urbana." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11353.

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A tower in the wall of Biar. Consolidation and recovery of an urban imageThe wall of Biar goes around the historical part of the city and connects it with the castle at the top of the hill. This urban wall was comprised by the city wall and a walk wall, which were protected by a battlement and a series of towers. Currently, the urban wall has been swallowed by changes in the area. Internal edifications to the city wall have progressively taken over the wall and, in its outside part, an area as wide as the towers has been occupied, which has eventually set up the front part of Torreta street. The Tower of Jesus is part of this defensive set that nowadays is almost invisible. Before its restoration, the tower was in an unfortunate state of abandonment and deterioration. Large cracks in its masonry warned of its immediate collapse. After its defensive use, it was transformed and joined to more modern neighboring buildings. Removed walls, deformed gaps and variations in the roof concealed its past as it went unnoticed and passed as another house on the street. Only the traces in its walls exposed its history. The intervention process for its recovery began with a thorough, formal, dimensional and technical study, to subsequently propose its restoration and the choice of contiguous elements that had to be eliminated to show a recognizable set. Also, a new way of walking and using it was put forward. During the intervention, several objectives were considered. In addition to the most obvious ones, such as the structural consolidation that would prevent its eventual collapse, recovering its historical image and showing the key facts that would lead to interpreting its past and discovering its secrets. Besides describing in detail the restoration process in its entirety, this text aims to present the issues that were raised during the intervention and to consider those reasons behind all the decisions that were made.
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Russo Trindade, Milene. "Ex-votos fotográficos: la imagen usada como objeto de culto en la región de Alentejo." In I Congreso Internacional sobre Fotografia: Nuevas propuestas en Investigacion y Docencia de la Fotografia. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/cifo17.2017.6772.

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El siglo XIX ha sido escenario de la introducción de la fotografía en las sociedades y delos constantes cambios que esta ha tenido a nivel tecnológico. De manera gradual, la fotografía se incorporó al cotidiano de todos, pasando la idea de tener y ofrecer fotografías a formar parte del imaginario común. Del mismo modo que las imágenes eran usadas como recuerdo dentro de un álbum de familia, se empezaron a usar también como ofrenda en el campo religioso. En la comunicación propuesta, se expone la investigación doctoral sobre los ex-votos fotográficos en la región de Alentejo, en Portugal. Los ex-votos son ofertas que simbolizan el agradecimiento por una dádiva concedida, siendo común que previamente se haya rezado a un santo o santa pidiendo un voto. No se sabe con exactitud cuando empezó este ritual, pero sabemos que civilizaciones como la romana ya lo practicaban. La oferta votiva es sobretodo conocida a través de formatos como la escultura o la pintura, sin embargo, la fotografía pasó a ser un medio usado a gran escala con el viraje del siglo substituyendo progresivamente a la pintura. Los ex-votos fotográficos se presentan como retratos individuales o de grupo y normalmente se encuentran en las salas anexas de las iglesias. A ellos, suele estar asociado un pequeño texto que describe la persona y el acontecimiento que lleva a la oferta, así como la fecha y el lugar de los hechos. Siendo así, hoy podremos referirnos a estos conjuntos de fotografías, por su dimensión y organización, como colecciones. Su riqueza formal y técnica nos propone una lectura de la historia de los procesos fotográficos, así como también, del modo en elcual ha evolucionado la presentación de fotografías. Por otro lado, observar estas colecciones nos ofrece la oportunidad de conocer a los estudios de fotografía y, sobretodo, de constatar cambios sociales como si estuviésemos ante un archivo.Además, cabe destacar que el uso de fotografías en la práctica votiva constituye una realidad sin límites fronterizos, que nos lleva a colocar en diálogo dos casos particularmente interesantes por su proximidad cultural: el sur de Portugal con el sur de España. Esta relación se muestra de una manera más evidente en las zonas de frontera, como por ejemplo, en el caso del Santuário do Senhor Jesus da Piedade en la localidad portuguesa de Elvas, que alberga ofrendas llevadas hasta allí desde el territorio español.Teniendo en cuenta que la fotografía digital ha cambiado el uso y la relación que teníamos con la imagen, estas colecciones, las cuales representan un recorrido por la historia de la fotografía, por sus cambios formales y técnicos a lo largo de mas de un siglo de existencia, se revelan de una importancia patrimonial e histórica que deberá ser valorizada. La fotografía, en todos sus procesos técnicos, es extremamente delicada y como tal exige que se planteen cuidados para su conservación. En este estudio se pretendeasí, dar visibilidad a los ex-votos fotográficos, como patrimonio a valorizar y, consecuentemente, a conservar.
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