By Luke T. Johnson
In a suite of essays spanning a few 35 years, Luke Timothy Johnson takes on the most contested matters within the learn of Christian Origins and the recent testomony --- from the historic Jesus and the Jesus of the Gospels, via exegetical reviews of Luke-Acts and Paul, to questions concerning the improvement of early Christian historical past, kinfolk with Judaism, the makes use of of polemic, sexuality, and law.
Johnson's paintings is characterised through shut recognition to texts and a priority for methodological rigor. faraway from representing scholarly consensus, those essays constantly show independence of judgment, even if about the authorship of Paul's disputed letters, the legitimacy of the hunt for the ancient Jesus, or the poisonous personality of a few early Christian texts.
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Additional info for Contested Issues in Christian Origins and the New Testament: Collected Essays (Supplements to Novum Testamentum, Volume 146)
A particularly discerning analysis is provided by Meier, A Marginal Jew, 1:123–39. Second, an adequate account of the Gospel of Thomas as a whole must take into consideration not only the links with the canonical tradition but also those with the larger Nag Hammadi corpus. For example, Gospel of Thomas 75 and 104 speak of a “Bridal Chamber,” a phrase that finds contextualization in the Gospel of Philip 75:25–76:5; likewise, the woman with the “broken jar” in the Gospel of Thomas 97 finds its most compelling contextualization in the Gospel of Truth 26:4–25.
For this reason did he refer to himself as the Way, that the teacher’s manner of life might be the exemplar for his disciples, and that the servant might choose the humility which had been practiced by the master, who lives and reigns forever and ever. 52 52 See Leo the Great, Sermon 25:5–6 (25 December 444); citation from St. : Catholic University of America Press, 1996), 103–4. See also Sermon 37:3–4; 46:2–3; 59:4–5; 66:4–5; 70:4–5; 72:4–5; likewise, Caesarius of Arles, Sermon 11; Jerome, Homily 88; Origen, Homilies on Luke 20:5; 29:5–7; 34; 38:1–3.
This brings us at last to the third way of thinking about Jesus’ humanity as normative for all Christians, a way that characterized Christianity from the time of the writing of the New Testament to the period of the Enlightenment, when the quest for the historical Jesus began in Europe. 71 It was this resurrection experience that shaped the church’s memory of Jesus’ words and deeds and that led it to understand the deeper dimensions of his humanity, so that it came to see that even before entering through into his glory this human person carried the full weight of the divine presence and was the incarnate revelation of God.