Historical Jesus

Is Baptism a Male Birthing Ritual? By Michele Stopera Freyhauf

by Feminism and Religion

Originally published on the Feminism and Religion project

Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the... more Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the question “Why do I need a man to purify my baby with the waters of baptism?  Is there something wrong or impure about the blood and water from a mother’s womb – my womb?”  Before you jump and shout the words Sacrament or removal of original sin, this question bears merit in exploring, especially in today’s world where women are taking a serious beating religiously, politically, and socially.  In today’s world, violations and rants are causing women to stand up and say STOP!  This is MY Body.  This outcry was provoked by chants of ethical slurs against women– Slut! Prostitute! Whore!  The cry got even louder when the issue of religion and government was raised in the fight of healthcare coverage of contraception. The cry got even louder with the enactment of the laws in Virginia and Texas (and many other states to follow suit) that forces women to undergo transvaginal ultrasounds in early stage abortions.  The mandatory insertion of a wand into a woman’s vagina (mandated by the government, mind you), is a violation and has women crying RAPE!

“Good News to the Poor: Jesus, Paul and Jerusalem,” in Todd Still (ed.), Jesus and Paul Reconnected: Fresh Pathways to an Old Debate (Grand Rapids: Eerdmans, 2007), 37-65

by Bruce Longenecker

“A Humorous Jesus? Orality, Structure and Characterisation in Luke 14:15-24, and Beyond,” Biblical Interpretation: A Journal of Contemporary Approaches 16 (2008): 179-204

by Bruce Longenecker

If humour is uncharacteristic of the texts of the early Christian movement, sensitivity to rhetorical patterning in... more If humour is uncharacteristic of the texts of the early Christian movement, sensitivity to rhetorical patterning in oral/aural contexts permits the recognition of innocuous sexual humour in one of the parables attributed to Jesus. Whether or not the humour originates with Jesus, it is suggestive of the way that Jesus was remembered by some of his earliest followers, and lays down a guidepost as to how he might profitably be rendered in modern portraiture or characterised in modern narrative. To that end, this study closes with an assessment of four Jesus novels of the past decade in relation to their depiction of Jesus and humour.

“The Story of the Samaritan and the Inn-Keeper (Luke 10:30-35): A Study in Character Rehabilitation,” Biblical Interpretation: A Journal of Contemporary Approaches 17 (2009): 422-47

by Bruce Longenecker

The aphorism 'context is everything' has been a guiding principle in many studies of Jesus' parabolic sayings. This is... more The aphorism 'context is everything' has been a guiding principle in many studies of Jesus' parabolic sayings. This is true, for instance, of studies attempting to recover a parable's significance in relation to the ministry of Jesus of Nazareth, or in relation to its literary placement and function, or in relation to its polyvalent potential. It is also true of this study, which examines Jesus' narrative of the Samaritan—usually referred to as the 'parable of the good Samaritan'. It suggests that, when the Samaritan story is placed within a certain contextual configuration, its narrative features align themselves in ways that have either been conspicuously neglected or consciously avoided in the history of the story's interpretation. Rather than neglecting or avoiding the significance of these narrative features, this essay seeks to exploit their interpretative significance in a fresh manner, entertaining possibilities of meaning beyond the Lukan interpretative framework. In particular, consideration is given to the relationship between the Samaritan and the innkeeper as representing an exceptional partnership that testifies to the reign of God in making each party vulnerable to loss while promoting goodness towards others.

Preying on Victims: Radical Christianity and Exploitation of Tragedy in the Name of God By Michele Stopera Freyhauf

by Feminism and Religion

Originally published on the Feminism and Religion project

It is our moral responsibility, whether we identify as Christians or not, to pray for not prey on the victims of... more It is our moral responsibility, whether we identify as Christians or not, to pray for not prey on the victims of tragedies.

Over the last month, dare I say years, society has witnessed or been subjected to an all out war from radical Christians across America deploying the wrath of God and reveling in the tragedy of others to perpetuate their apocalyptic message of rhetoric and terror.  As I hear the news over the last few months, an old Billy Joel song starts to play in my head “We didn’t start the fire.”  Whether we started the fire or not, we should not feed the flames of hatred but figure out a way to extinguish it.

Here is a brief synopsis of current events that reflect this hatred and radicalism perpetuated in the name of God – examples of Christianity terrorizing or preying on victims through their actions.

The Westboro Southern Baptist Church: Preying on Victims at Funerals and Thanking God for their Tragic Deaths

The Johannine Son of Man and the Historical Jesus: Shall Ever the Twain Meet? John 9.35 as a Test Case

by Benjamin Reynolds

Journal for the Study of the Historical Jesus 9.2-3 (2011) 230-242

Scholarship has largely rejected the relevance of the Johannine Son of Man sayings as a source for solving the Son of... more Scholarship has largely rejected the relevance of the Johannine Son of Man sayings as a source for solving the Son of Man debate. The suspicion of Jesus' words in John is the obvious reason for this rejection. Jn 9.35 presents an interesting test case for rethinking the authenticity of the Son of Man sayings in John. An examination of this saying reveals that it is discontinuous with early Christianity, Second Temple Judaism, and confessions of faith in John's Gospel. The combination of these factors suggests the possibility that the saying may have come from the lips of the historical Jesus.

Review of The Historiographical Jesus: Memory, Typology, and the Son of David, by Anthony Le Donne

by Josaphat Tam

Expository Times 123, no. 7 (2012): 361-362.

Internal selvedge in starched and dyed temple mantle - No invisible repair in Turin Shroud - No Maillard reaction

by Adrie Vd Hoeven

Version May 18, 2012. Another two additions:
Transformed starch on image fibers can not be the result of a Maillard reaction (p. 33, new 4.2.4.), and a reference to the scientific article on the image’s double superficiality (note 341).

In 1988, the radiocarbon dating of a sample from the Shroud of Turin yielded a 13-14th century date (1260-1390). The... more In 1988, the radiocarbon dating of a sample from the Shroud of Turin yielded a 13-14th century date (1260-1390). The scientists involved in the radiocarbon dating announced that the Shroud was medieval. However, many other evidences about the Shroud had already indicated that it couldn’t have been produced in the 13-14th century, and that it is much older. The announcement of a medieval date opened the doors for further studies that countered the radiocarbon dating. During these new researches, many hypotheses were established to help explain the discrepancy. One hypothesis, based on the unexpected presence of cotton and a gum crust in the carbon dating area, says that the carbon dating sample was chemically anomalous in comparison with the main part of the Shroud and that this sample contained a 16th -century repair. In this article I will question both this “anomaly” and that there was a repair, and propose another explanation for the research results: the Turin Shroud, already identified as a Pharisaic priest’s temple mantle in other ways, has an internal cotton-linen selvedge at the Pharisaic seam in the sample area; the mantle was also starched and slightly dyed with Madder at manufacture, to strengthen and give a uniform color to the temple garment, that – as the Talmud commentary Maimonides says of any temple garment – should look new and was not allowed to be washed. Later, when the Shroud was surviving the fire of 1532 AD, in light scorch areas, such as the radiocarbon dating area, the starch coating was roasted to a starch gum coating.

The seam and missing corners of the Turin Shroud as characteristics of John Mark's temple garment

by Adrie Vd Hoeven

In this article I identify the garment left by the young man who "ran away naked" (Mark 14,51-52) with the... more In this article I identify the garment left by the young man who "ran away naked" (Mark 14,51-52) with the burial shroud of Jesus (John 19-20) and that young man with the secret disciple John Mark, co-author of the Gospel of John. I explain that it is possible and probable that Joseph of Arimathea bought the garment to give Jesus a burial “as is the burial custom of the Jews” (John 19,40), namely: in a garment. I also identify John Mark as having a high office in the temple, for which he wore a white sindōn with an ornamental margin, at the corners of which a blue cord could be fastened or loosened, in order to fulfill both the commandment of Num 15,38 for all garments and the conflicting commandment of Ex 28,5-6 for temple garments. This may account for the seam and margin in the Turin Shroud. I also account for the two missing corners of the Turin Shroud margin as an effort by John Mark to hide the fact that the burial shroud was his unique temple garment. The image of an oval plate with three Hebrew letters on it, which can be seen under the chin of the body on the Turin Shroud, may be the image of John Mark’s petalon, the Jewish ornament which distinguished him as a ruler.

The Elder and the Elect Lady – Joseph ‘Peter’ and Mary in Rome

by Adrie Vd Hoeven

On how the Blessed Virgin Mary and her husband Joseph finally were together at the head of the Church in Rome On how the Blessed Virgin Mary and her husband Joseph finally were together at the head of the Church in Rome

Jesus and Isaac – Joseph Caiphas

by Adrie Vd Hoeven

On that the Blessed Virgin Mary's husband Joseph was later the high priest Joseph Caiphas, sacrificing their Son. On that the Blessed Virgin Mary's husband Joseph was later the high priest Joseph Caiphas, sacrificing their Son.

The Infancy Gospels - "vehicles of christology" or Revelation of Christ?

by Adrie Vd Hoeven

Jesus and Moses – Mary Magdalene

by Adrie Vd Hoeven

On how the Blessed Virgin Mary and Joseph exposed their Child at the carpenter's and Mary later was known as Mary... more On how the Blessed Virgin Mary and Joseph exposed their Child at the carpenter's and Mary later was known as Mary Magdalene

With Child of the Holy Spirit - Joseph willing to give her in marriage to his heir

by Adrie Vd Hoeven

On how Mary was found to be with Child of the Holy Spirit and on how Joseph didn't want to stand in the way of Jesus'... more On how Mary was found to be with Child of the Holy Spirit and on how Joseph didn't want to stand in the way of Jesus' two biblical conditions for Messianity.

Chronological Sequence of Appearances - And the Eleven, Cephas, and James discussed

by Adrie Vd Hoeven

From Bethlehem to Nazareth - And a memorial in Bethany

by Adrie Vd Hoeven

Shows how the Nativity Gospels can easily be harmonized. And how the Blessed Virgin Mary may have anointed Jesus' head... more Shows how the Nativity Gospels can easily be harmonized. And how the Blessed Virgin Mary may have anointed Jesus' head in Bethany, as consent to his sacrificial death in Jerusalem.

The Eleven - Jesus appeared risen to the Officers of the Temple Prison

by Adrie Vd Hoeven

On how Luke's and the Acts' Eleven weren't the (twelve minus one) Galilean apostles, but the officers of the Temple... more On how Luke's and the Acts' Eleven weren't the (twelve minus one) Galilean apostles, but the officers of the Temple prison

Shi'a Isma'ili Muslim Christology: Jesus in Classical Isma'ili Thought

by Khalil Andani

Presented at "The Christology Symposium: Multiple Perspectives within Christianity and Islam" held at the University of Toronto (St. Michael's College), March 15, 2012

“…the conditions of the dialogue between Christianity and Islam change completely as soon as the interlocutor... more “…the conditions of the dialogue between Christianity and Islam change completely as soon as the interlocutor represents not legalistic Islam but this spiritual Islam, whether it be that of Sufism or of Shi‘ite gnosis.”
(Henry Corbin, Spiritual Body and Celestial Earth, Prologue)

Khalil Andani’s presentation titled "Shi‘a Isma‘ili Muslim Christology: Jesus in Classical Isma‘ili Thought" summarized some of the classical Isma‘ili Muslm perspectives on Jesus which stem from the Fatimid Isma‘ili discourse on the absolute transcendence of God, the Universal Intellect (al-‘aql al-kull), and the Cycles of the Natiqs (Prophets) and the Imams. The presentation concluded by sharing an Isma‘ili ta’wil (esoteric interpretation) of the Christian Cross and the Islamic Shahada as outlined in the writings of Abu Yaqub al-Sijistani and Ja’far ibn Mansur al-Yaman which demonstrate the ecumenical and pluralistic approaches of the Fatimid Isma‘ili thinkers.

The cultural milieu of ancient Sepphoris

by Mark Chancey

They Killed Him Not: The Crucifixion in Shi'a Isma'ili Islam

by Khalil Andani

This article explains the Isma‘ili Muslim understanding of the Qur’anic verses on the  Crucifixion, the meaning... more This article explains the Isma‘ili Muslim understanding of the Qur’anic verses on the  Crucifixion, the meaning of the Crucifixion in Isma‘ili eschatology and the esoteric  exegesis (ta’wil) of the Cross, according to the Isma‘ili philosophers.  These Isma‘ili
Muslim perspectives were articulated in the tenth and eleventh century when Isma‘ili  philosophy underwent a great flowering.  But there is reason to believe that such  perspectives, due to their pluralistic, ecumenical and esoteric outlook, can play a great role in the modern age towards opening further doors of understanding and recognition between the faiths of Christianity and Islam.