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Sunday, June 15, 2008

Mini-conference season

In addition to this being the busiest time of year, there has been a bit of a mini-conference season. Due to workload, I've not blogged on the Bible and Justice (John Lyons - Reception of the Bible - has a pretty picture) and I've not blogged on the (virtually) annual Lausanne meeting and won't make any comments due to time constraints (though Sean 'the Baptist' Winter did a very nice paper on John's Gospel and the New Rhetoric). Given that this week SHOULD see the beginning of the easing off, I'm hopefully going to blog on the Pope and Jesesus of Nazareth conference in Nottingham at the end of the week. I've no concrete idea what I should be expecting from the papers (though I've just received most of them, even if I haven't read them) in terms of what kind of arguments they will make. There is no obvious Gerd Luedemann-style critique that I can tell from the titles, though Geza Vermes may go for Ratzinger's use of historical criticism. As there are several theologians present, it may mean that there will be more concern with the combining of theology and historical criticism and so not giving historical criticism so much weight. But I'm speculating, obviously. One thing I don't have to speculate on, obviously, is my paper. I've tried to steer clear of criticising Ratzinger purely on historical critical grounds (you can guess what I think of his reconstruction of Jesus). Instead, I'm looking at the ways in which Ratzinger's book parallels tendencies in historical Jesus scholarship in the construction of Judaism.

3 Comments:

Blogger Anders said...

Hello! I found your website. My name is Anders Branderud and I am from Sweden.

You write: “I've tried to steer clear of criticising Ratzinger purely on historical critical grounds (you can guess what I think of his reconstruction of Jesus).”

How was the historical “Jesus”?

I am a follower of Ribi Yehoshua – Mashiakh – who practiced Torah including Halakhah with all his heart.
He was born in Betlehem 7 B.C.E . His faher name was Yoseiph and mother’s name was Mir′ yâm. He had twelve followers. He tought in the Jewish batei-haknesset (synagogues). Thousands of Jews were interested in His Torah-teachings. The “Temple” Sadducees (non-priests who bought their priest-ship in the “Temple” from the Romans, because they were assimilated Hellenist and genealogically non-priests acting as priests in the “Temple”; they were known by most 1st-century Jews as “Wicked Priests.” decided to crucify him. So they did - together with the Romans. His followers were called Netzarim (meaning offshoots [of a olive tree]) and they continued to pray with the other Jews in the synagogues.

Christianity does not teach the teachings of Ribi Yehoshua. Ribi Yehoshuas teachings were pro-Torah.
This book is a good introduction - “How Jesus Became Christian” av Barrie Wilson, Ph.D.

If you want to learn more click at our website www.netzarim.co.il -- than click at the lick "Christians"; click at my photo to read about what made my switch religion from Christianity to Orthodox Judaism.

Anders Branderud
Follower of Ribi Yehoshua in Orthodox Judaism

June 16, 2008

 
Anonymous Craig said...

Forgotten symbol of Jesus - the Jewish symbol adopted by Christians

June 20, 2008

 
Anonymous steph said...

I just saw the zombie on Lyons' blog - who was it?

July 01, 2008

 

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