Jesus, A Jewish Galilean

Freyne, Sean

doi:10.5040/9780567691286

Cited by 33 publications

(4 citation statements)

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“…Crossan ([1991] 2010); Collins (2000); Horsley ([1997Horsley ([ ] 2002Horsley ([ . 20012008); Freyne (2004); Draper and Horsley in Horsley (2006); and Fiensy & Hawkins (2013). For an economic perspective, cf.…”

Section: The Changing Landscape Of African Christianitymentioning

confidence: 99%

Ecclesial Leadership and Social Responsibility within the African C ontext of E conomic I njustice

Hewitt¹

2017

Alternation

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Section: The Changing Landscape Of African Christianitymentioning

confidence: 99%

Ecclesial Leadership and Social Responsibility within the African C ontext of E conomic I njustice

Hewitt¹

2017

Alternation

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“…He writes: 'The presence of Abraham at the banquet could scarcely be construed as signifying anything other than a gathering from many nations'. 59 This point is justified in light of the Genesis narratives which repeatedly emphasize the role of Abraham in bringing blessings to the nations 18.18;22.18;26.4;. Several strands of literature also perceive in Abraham the link between Israel and the gentile world.…”

Section: Additional Arguments In Favour Of a Gentile Referencementioning

confidence: 99%

Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus

Bird¹

2006

New Testam. Stud.

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Since Joachim Jeremias' Jesu Verheissung für die Völker (1956) it has often been assumed that in Matt 8.11–12 Jesus looked forward to the inclusion of gentiles into the kingdom at the eschaton. However, several recent studies, most notably by Dale C. Allison, have called this view into question and have instead advocated that the logion refers to the regathering of the Diaspora. The purpose of this study is to evaluate Allison's arguments and to propose that a gentile reference is implicit in the logion based on: (1) the broader context of the inter-textual echoes of passages concerning the regathering of Jewish exiles; and (2) a wider ethnic membership for those who participate in the patriarchal banquet based on the reference to ‘Abraham’. Furthermore, the logion is interpreted in the historical Jesus' ministry through the lens of a partially realized eschatology. As such the saying represents Jesus' contention that Israel's restoration was already becoming a reality and that gentiles were already entering the kingdom as an embryonic foretaste of their inclusion at the eschaton.

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“…Meanwhile, Marcus Bockmuehl (1996: 14-16) is generally skeptical of the Gospel of Thomas's usefulness for historical Jesus studies, as are Charlesworth and Evans (1995: 502), Ben Witherington (1995: 48; 1999: 255 n. 30), Luke Timothy Johnson (1996: 22), Christopher Tuckett (1998), Craig A. Evans (1999: 3-4; 2006), Jean-Marie Sevrin (2001: 476), Nicholas Perrin (2004: 151;2006: 80) and (implicitly so) Paula Fredriksen (1999: 81). Other accounts of Jesus make exceedingly little or no reference to Thomas (Vermes 1993;Twelftree 1993;Chilton 2000;Horsley 2003;Freyne 2004). Just slightly more sanguine are Bart Ehrman (1999: 77-78), Bruce J.…”

Section: B the Limited Use Of Thomas In Historical Jesus Researchmentioning

confidence: 99%

Recent Trends in Gospel of Thomas Research (1991-2006): Part I, The Historical Jesus and the Synoptic Gospels

Perrin

2007

Currents in Biblical Research

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This article, the first of a two-part series, reviews research between 1991 and 2006 dealing with the Gospel of Thomas. It focuses on two questions: (1) whether the Coptic sayings collection preserves material going back to the historical Jesus, and (2) whether it is dependent on the synoptic Gospels or attests to an independent line of tradition, relatively uninfluenced by the canonical texts. In connection with the former issue, the article observes that Thomas is little used in contemporary Jesus scholarship and seeks to elucidate reasons for this. As to whether or not the author of Thomas was privy to our synoptic gospels, scholarship has been undergoing an ever-deepening entrenchment of positions. This has not only resulted in a scholarly culture that resists making generalizations regarding Thomas’s origins, but has also provoked new approaches to explicating those origins. The article closes with suggestions for future study.

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Jesus, A Jewish Galilean

Cited by 33 publications

References 0 publications

Ecclesial Leadership and Social Responsibility within the African C ontext of E conomic I njustice

Ecclesial Leadership and Social Responsibility within the African C ontext of E conomic I njustice

Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus

Recent Trends in Gospel of Thomas Research (1991-2006): Part I, The Historical Jesus and the Synoptic Gospels

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