The Resurrection of the Son of GodFortress Press, 17 մրտ, 2003 թ. - 817 էջ Why did Christianity begin, and why did it take the shape it did? To answer this question -- which any historian must face -- renowned New Testament scholar N. T. Wright focuses on the key points: what precisely happened at Easter? What did the early Christians mean when they said that Jesus of Nazareth had been raised from the dead? What can be said today about this belief? This book, third in Wright's series Christian Origins and the Question of God, sketches a map of ancient beliefs about life after death, in both the Greco-Roman and Jewish worlds. It then highlights the fact that the early Christians' belief about the afterlife belonged firmly on the Jewish spectrum, while introducing several new mutations and sharper definitions. This, together with other features of early Christianity, forces the historian to read the Easter narratives in the gospels, not simply as late rationalizations of early Christian spirituality, but as accounts of two actual events: the empty tomb of Jesus and his "appearances." How do we explain these phenomena? The early Christians' answer was that Jesus had indeed been bodily raised from the dead; that was why they hailed him as the messianic "son of God." No modern historian has come up with a more convincing explanation. Facing this question, we are confronted to this day with the most central issues of the Christian worldview and theology. |
From inside the book
Արդյունքներ 93–ի 1-ից 5-ը:
... fact God , the one and only being to whom the word appropriately refers . Most of their contemporaries did not see it like that ; not for nothing were the early Christians known as ' atheists'.2 Even New Testament scholars , seeing the ...
... fact , both too little and too much . Too little : in standard positivistic fashion it appears to suggest that we can only regard as ' historical ' that to which we have direct access ( in the sense of ' first - hand witness accounts ...
... fact, we see the clear distinction between resurrection (a newly embodied life after death) and exaltation or enthronement, a distinction which some scholars have suggested only enters the tradition with Luke.58 Resurrection does not of ...
... fact taken place , it would be necessary to understand it eschatologically , that is , to commit oneself to a worldview in which the god of Israel acted climactically at certain points , including particularly this one . But this is ...
... fact that nowhere within Judaism, let alone paganism, is a sustained claim advanced that resurrection has actually happened to a particular individual.67 Since this claim has huge effects in other areas of the early Christian worldview ...
Բովանդակություն
v | |
xii | |
xxix | |
liv | |
lxxxi | |
Resurrection in Paul Outside the Corinthian Correspondence | cxxviii |
Death and Beyond in the Old Testament | 3 |
The Key Passages | 11 |
Asleep with the Ancestors | 218 |
Jesus as Messiah and Lord | 315 |
General Issues in the Easter Stories | 336 |
Mark | 354 |
Luke | 373 |
John | 382 |
Easter and History | 397 |
i Cognitive Dissonance | 404 |
Matthew | 15 |
a Herod | 71 |
Other New Testament Writings | 94 |
NonCanonical Early Christian Texts | 111 |
The Apologists | 127 |
The Risen Jesus as the Son of | 418 |
iii Romans | 421 |
Bibliography | 431 |
1117 | 393 |