Religious Experience and Religious Innovation in the New Testament

Hurtado, Larry W.

doi:10.1086/490606

Cited by 11 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Czachesz (2015:6) regards the beginning of the 21st century as the turning point for new interest regarding religious experience. This interest was attended to in biblical studies (see also Batluck 2011;Craffert 2008;Flannery, Shantz & Werline 2008;Hurtado 2000;Pilch 1996Pilch , 2011Räisänen 1999Räisänen , 2000Shantz & Werline 2012;Theissen 2007Theissen , 2013.…”

Section: Jesus and The Spirit: A Study Of The Religious And Charismatic Experience Of Jesus And The First Christians As Reflected In The mentioning

confidence: 99%

Conceived spiritualities fostered by the multiple references regarding the communication of the ‘message’ about Jesus as the Son of God in 1 John

Merwe

2018

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

Section: Jesus and The Spirit: A Study Of The Religious And Charismatic Experience Of Jesus And The First Christians As Reflected In The mentioning

confidence: 99%

Conceived spiritualities fostered by the multiple references regarding the communication of the ‘message’ about Jesus as the Son of God in 1 John

Merwe

2018

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

“…In either case, these revelatory experiences carry enormous legitimatory weight -they are, after all, the direct manifestation of God -which serves to justify and sustain the new religion or the new movement. These are precisely the sort of encounters to which Paul refers in relating his own experience and it seems reasonable to conclude that they will have served similarly in the process by which he and his communities discovered the divinity of Jesus and dared to worship him alongside the God of Israel (Stark 1965: 107-111;Hurtado 2000).…”

Section: The Life Context In Which Paul Came To Know Jesusmentioning

confidence: 99%

The Jesus of Paul: A contribution from the social sciences

Guijarro

2011

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

The letters of Paul speak more frequently of the resurrected and exalted Jesus than they do of the earthly Jesus. Nonetheless, this does not mean that the apostle and his addressees did not know the teachings and main events of Jesus' life. Their insistence as to the heavenly identity of Jesus is as likely to have been motivated by contextual factors which guided the development of the primitive Christological confessions which Paul received in the years after his conversion. This article will focus on two of these factors: the configuration of the Christian communities of the Diaspora as foreign cults in a context of religious plurality and the new revelatory experiences which triggered the formation of a binitarian faith.Determining the relationship between Jesus and Paul is one of the fundamental tasks of those who, like Prof. Andries van Aarde, study the origins of Christianity and the beginnings of Christian theology. The basic question in this regard, at least as it has been formulated recently by David Wenham (1995), is whether Paul was a follower of Jesus or the founder of Christianity (see also Wedderburn [1989] and Barbaglio [2006]). In this brief article, I would like to consider one aspect of this general topic and to offer a few suggestions that might contribute to a better understanding of the peculiar vision of Jesus that we find in the letters of Paul. In them, in fact, the apostle moves from the incarnation to the death and resurrection, leaving in the shadows the activity and teaching of Jesus to which the gospels subsequently give so much importance.This contrast raises some questions concerning the knowledge which Paul had of the Jesus tradition and the value he accorded to it: What did he know about Jesus? Did he know the traditions which the evangelists later collected? Why does he not refer to them in his letters more frequently? By contrast, why does he give so much importance to the death and resurrection of Jesus and to Jesus' divine condition? Jesus in the letters of PaulDetlev Häusser (2006) has recently studied the traditional substratum of Christological faith as it appears in the letters of Paul and has identified four traditions which together constitute the point of departure for Paul's reflection. The first of these is the confession of faith in 1 Corinthians 15:5-3, which locates the nucleus of the kerygma in the events of the death and resurrection of Jesus. The second is the confession of Romans 1:3-4, in which Jesus' human origin (according to the flesh), bound to the lineage of David, is contrasted with his divine origin (according to the Spirit) by means of his resurrection from the dead. The third traditional formula is the hymn of Philippians 2:6-11, which situates the origin of Jesus with God and describes the process by which Jesus assumed the human condition to the point of an unjust death then to be glorified by means of the resurrection. Last in this catalogue of basic traditions one should include the confession of Galatians 4:4-5, centered as it is on the incarnat...

show abstract

“…Hurtado comes closer to this understanding by insisting that among the contributing factors that led to a fusion between Jewish monotheism and early Christian worship of Jesus, one should pay attention to the factor of "religious experience" 43 . It is this "religious experience", usually called "being in the Spirit" (Rev.…”

Section: Binitarianism and The Trinitarian Mystagogy Of Early Christimentioning

confidence: 99%

“…For early Christians the Holy Spirit is not so much a "third power in heaven" as the very condition for the possibility of a confession of Jesus Christ as divine preexistent Son of God and Lord. Hurtado comes closer to this understanding by insisting that among the contributing factors that led to a fusion between Jewish monotheism and early Christian worship of Jesus, one should pay attention to the factor of "religious experience" 43 . It is this "religious experience", usually called "being in the Spirit" (Rev.…”

Section: Binitarianism and The Trinitarian Mystagogy Of Early Christimentioning

confidence: 99%

“Early Christian Binitarianism”: From Religious Phenomenon to Polemical Insult to Scholarly Concept

Bucur

2010

Modern Theology

View full text Add to dashboard Cite

This article discusses the use of “binitarianism” and related concepts in the study of early Christian writings. A survey of past and present uses of “binitarian monotheism” reveals that there are at least two quite distinct uses of this term, developed in distinct scholarly contexts, each informed by specific theological presuppositions, and assuming specific theological agendas. A certain discrepancy becomes evident between the early Christian phenomenon termed “binitarianism” and its scholarly description. These observations make it necessary to ask whether the flaws of this concept outweigh its usefulness for scholarly reconstructions of early Christian thought.

show abstract

Religious Experience and Religious Innovation in the New Testament

Cited by 11 publications

References 0 publications

Conceived spiritualities fostered by the multiple references regarding the communication of the ‘message’ about Jesus as the Son of God in 1 John

Conceived spiritualities fostered by the multiple references regarding the communication of the ‘message’ about Jesus as the Son of God in 1 John

The Jesus of Paul: A contribution from the social sciences

“Early Christian Binitarianism”: From Religious Phenomenon to Polemical Insult to Scholarly Concept

Contact Info

Product

Resources

About