Ncpreligiousstudies.files.wordpress.com



Christianity Theme 1: Religious figures and sacred textsBooklet 1Theme 1: Religious figures and sacred textsKnowledge and understanding of religion and beliefA. Booklet 1Jesus – his birth:Consistency and credibility of the birth narratives (Matthew 1:18-2:23; Luke 1:26-2:40); harmonisation and redaction; interpretation and application of the birth narratives to the doctrine of the incarnation (substantial presence and the kenotic model).B. Jesus – his resurrection:The views of Rudolf Bultmann and N.T. Wright on the relation of the resurrection event to history;interpretation and application to the understanding of death, the soul, resurrected body and the afterlife,with reference to Matthew 10:28; John 20-21; 1 Corinthians 15; Philippians 1:21-24.C. The Bible as a source of wisdom and authority in daily life:The ways in which the Bible is considered authoritative: as a source of moral advice (Ecclesiastes12:13-14; Luke 6:36-37); as a guide to living (Psalm 119:9-16; Psalm 119:105-112); as teaching on themeaning and purpose of life (Genesis 1:26-28; Ecclesiastes 9:5-9) and as a source of comfort andencouragement (Psalm 46:1-3; Matthew 6:25).Issues for analysis and evaluation will be drawn from any aspect of the content above, such as: The extent to which the birth narratives provide insight into the doctrine of the incarnation. The relative importance of redaction criticism for understanding the biblical birth narratives. The nature of the resurrected body. The historical reliability of the resurrection. The relative value of the Bible as teaching on the meaning and purpose of life. The extent to which the Psalms studied offer a guide to living for Christians.Kerygma -The initial and essential proclamation of the gospel (and/or Christian) message.Kenosis - Self-emptying, or the voluntary renunciation of Jesus’ divine attributes (such as omniscience and omnipotence) in favour of servanthood (humility and obedience).Substantial presence - The total and complete One Person of God the Son made Man, fully human and fully divine, objectively present in the incarnation.Redaction criticism - Regards the author of the text as editor (redactor) of his or her source materials, adding comment and arranging material for a theological purpose.Jesus – his birth – 1. A. Consistency and credibility of birth narratives (Matthew 1:18-2:23; Luke 1:26-2:40)Harmonisation and redactionInterpretation and application of the birth narratives to the doctrine of the incarnation (substantial presence and the kenotic model)Introduction to Matthew 1–2 and Luke 1–2:Extract from Catholic Resources by Felix Just, S.J., Ph.DThe birth of Jesus is narrated at the beginning of the Gospel of Matthew and the Gospel of Luke. Although the story may seem familiar, a close analysis shows that there are many significant differences between the Matthean and Lukan accounts, with hardly anything in common between them. The following are the only commonalities, and even these contain significant differences in the details:Common Elements in Both Infancy Narratives:Main characters: Mary, Joseph, JesusSupporting characters: Angels, Holy SpiritTitles attributed to Jesus: Christ, son of DavidHeritage: children of Abraham/Israel, house of DavidPlace names: Nazareth in Galilee, Bethlehem in JudeaHistorical period: during the reign of King HerodDifferent Contents of the Two Accounts: Listen to the summary talk on Matthew and Luke’s accounts of Jesus’ birth Birth NarrativesMatthew 1–2 (only 48 verses, including genealogy) Luke 1–2 (total of 132 verses, plus 16 more in genealogy)1:18-24 - An unnamed angel announces Jesus’ birth to Joseph in a dream1:26-38 - Angel Gabriel announces Jesus’ birth to Mary while awake-1:39-56 - Mary visits Elizabeth (incl. Mary's “Magnificat”)-1:57-58 - Elizabeth gives birth to her son (John the Baptist)-1:59-80 - John the Baptist is circumcised & named (incl. Zechariah's “Benedictus”)-2:1-5 - Joseph & Mary journey to Bethlehem for the census1:25 & 2:1a - Mary’s son is born in Bethlehem of Judea, and named Jesus2:6-7 - Mary gives birth to her son in Bethlehem of Judea. Laid in a manger2:8-14 - Angels appear to some shepherds (incl. the "Gloria" of the angels)2:15-20 - Shepherds visit Mary, Joseph and the infant lying in a manger2:21 - The infant is circumcised and named Jesus2:22-38 - Jesus is presented to God in the Temple (incl. Simeon's "Nunc Dimittis")2:1b-12 - Magi from the East come; they first visit Herod, then Jesus in ‘a house’.-2:13-21 - Joseph and Mary flee to Egypt after angel visits Joseph with the child Jesus; the Innocents are murdered; the Holy Family returns to Israel after another visit for the angel-2:22-23 - They journey to Nazareth2:39-40 - The family returns to NazarethDifferent Theological Emphases of Each Narrative:.Matthew 1–2 Luke 1–2 Driving Force:Hebrew Scriptures are fulfilled (1:22-23; 2:5-6, 15, 17-18, 23)Holy Spirit is at work (1:1, 35, 41, 67; 2:25-27)Jesus'Heritage:* Son of David, son of Abraham (1:1-17)* Legal son of Joseph, but child of the Holy Spirit (1:18-25)* Son of God, son of Mary by the Holy Spirit (1:26-38)* Heir to David's throne, over the house of Judah (1:32-33; 2:4)Names& Titles:* Messiah (1:1, 16-18; 2:4)* Jesus: "For he will save his people from their sins" (1:21, 25)* Emmanuel: "God with us" (1:23)* King of the Jews (2:2)* "A ruler who is to shepherd my people Israel" (2:6)* Nazorean (2:23)* Jesus (1:31; 2:21)* Son of the Most High; Son of God (1:32, 35)* He will be great, holy, full of wisdom and grace (1:32, 35; 2:40)* "Of his kingdom there will be no end" (1:33)* A Saviour is born... who is Messiah and Lord (2:11, 26)* A light for revelation to Gentiles and for glory to Israel (2:32)CharactersEmphasized:Men: King David, Joseph of Nazareth, Magi from the East, King Herod, chief priests & scribes, Ethnarch ArchelausWomen: Virgin Mary of Nazareth, Elizabeth, AnnaPoor & Aged: Shepherds, Zechariah, SimeonThemes:obstacles, conflict, fear, murder, politicsglory, praise, joy;? poverty, humility, faithOT?Parallels:Dreamer Joseph (Genesis 37–41)Baby Moses (Exodus 1–2)Birth of Samson (Judges 13)Birth of Samuel (1 Sam 1–2)NumberSymbolism: [King] David = 14 (DVD = 4+6+4); three groups of 14 generations in genealogy; focus on royalty70 weeks from Gabriel's first Annunciation to Presentation in Temple?Related to 70-week prophecy by angel Gabriel in Daniel 9:24-27?DistinctiveImages:Old Testament Quotations and Allusions in Matthew's Infancy Narrative: Matthew's Gospel Old Testament Texts Matt 1:3b-6a - [direct quotation of ten generations from Perez to David]Ruth 4:18-22 - [ten generations from Perez to David]Matt 1:22-23 - All this took place to fulfill what had been spoken by the Lord through the prophet:"Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel," which means, "God is with us."Isaiah 7:14 - "Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel."Isaiah 8:8b, 10 - "It [the Assyrian army] will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel... / Take counsel together, but it shall be brought to naught; speak a word, but it will not stand, for God is with us."Matt 2:2 - [Magi ask Herod]: "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." (cf. 2:8) Numbers 24:17-19 - "I see him, but not now; I behold him, but not near-- a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the borderlands of Moab, and the territory of all the Shethites. / Edom will become a possession, Seir a possession of its enemies, while Israel does valiantly. / One out of Jacob shall rule, and destroy the survivors of Ir."Matt 2:5-6 - [scribes tell King Herod where the Messiah will be born]: "In Bethlehem of Judea; for so it has been written by the prophet: / 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.'"Micah 5:2 - "But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days."Matt 2:11b - Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh.Isaiah 60:3, 6 - "Nations shall come to your light, and kings to the brightness of your dawn... A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the LORD."Matt 2:14-15 - Then Joseph got up, took the child and his mother by night, and went to Egypt, / and remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet, "Out of Egypt I have called my son."Hosea 11:1 - "When Israel was a child, I loved him, and out of Egypt I called my son."Matt 2:17-18 - Then was fulfilled what had been spoken through the prophet Jeremiah: / "A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they are no more."Jeremiah 31:15 - "Thus says the LORD: A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more."Matt 2:23 - There [in Galilee] he [Joseph] made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, "He will be called a Nazorean."Isaiah 11:1 - "A shoot shall come out from the stump of Jesse, and a branch (nezer) shall grow out of his roots."Historical Accuracy – HistoricityMatthew – Herod’s massacre of the children of Bethlehem – not mentioned by contemporary historians – Matthew could have invented it to show a similarity between Jesus and Moses, the Old Testament hero who was similarly threatened by Pharoah. However, the idea of the massacre is compatible with what historians know about Herod – he killed three of his own sons.Luke – claims his account is historically accurate – but his chronology of Jesus’ birth appears to be mistaken. He writes that it happened when Quirinius was the governor of Syria – we know Quirinius governed Syria, which included Judea, from 6CE to 12 CE, but it can’t be proved that he was governor ‘in the days of Herod’, who died in 4CE. Unless he had served a previous term or a scribe mistook Quirinius for Saturninus, who was from 9 BCE to 6CE, Luke’s timeline must be mistaken. There is no evidence of an enrolment or census before 6/7 CE. It has also been claimed the three hymns in Luke’s Gospel were in use before he wrote his Gospel, so Luke is wrong to ascribe them to Mary, Zechariah and Simeon.Supernatural events in the accountsMatthew – angel appears to Joseph – three times. Angel appears to Wise Men Luke – angel Gabriel appears to Mary, Elizabeth’s unborn baby ‘leaped’. Jesus recognised as the Messiah by Simeon and Anna in the TempleBoth accounts – Holy Spirit and virgin birth – miracleThis clearly explains why there are conflicting views and models presented later in Christianity to explain how Jesus could be both human and divine.3288665-273685Redaction criticism: the theory that New Testament writers altered existing materials about Jesus to suit their own agenda00Redaction criticism: the theory that New Testament writers altered existing materials about Jesus to suit their own agendaHarmonisation and redaction criticismRedaction Criticism is just one type of historical criticism. It focuses on how an author used various sources – their editorial choices. One looks at those choices and tries to get a sense of the themes (or even the theology) dear to that author. If two writers have access to the same source, but tell the story in two different ways, then Redaction criticism can be done. Even if these writers do not have access to the same source, but share a common theme, one can still make educated guesses as to their biases.The birth narratives of Luke and Matthew contain stories arranged (redacted) for a theological purpose. In contrast, the earliest gospel of Mark, written around 70 AD, contains no reference to birth stories at all. The issue arises: how do we find out the author’s purpose in writing the gospels? Why did Matthew and Luke insert birth narratives where Mark does not?Redaction critics start with observation. If we line up the passages in Luke and Matthew against each other, what do we discover? What do the observations tell us? First of all there is a driving force or essential gist of the narrative. It seems to embody a message in the way it’s arranged, and the message of the two gospels is a little different.Matthew’s GospelMatthew suggests that the ‘Scriptures are fulfilled’. These scriptures are the Hebrew bible which foretold of a Messiah who would come – a shepherd to Israel. One such messianic passage is Isaiah 53 which speaks of one who would suffer, and of a ?ock of sheep gone astray – ‘all we like sheep have gone astray but the Lord has laid on him the sin of us all’ (Isaiah 53:6)Aimed at Jewish readersJoseph’s viewpoint – connected to King David and fulfillment of Old Testament prophets – see above5088890280035Gentiles: non-Jews0Gentiles: non-JewsJesus has come into the world for all peoples – first visitors Wise Men ‘from the East’Luke’s Gospel Jesus has universal significance ‘a light to lighten the Gentiles’ Luke was probably Paul’s friend ‘the doctor’, and the only non-Jewish writer in the New TestamentLuke’s book is aimed at Gentiles and has a Greek emphasis – when he quotes from the Old Testament he uses a Greek translation, the Septuagint. From Mary’s viewpoint – doesn’t emphasis link to David.Focuses on Jesus’ help of the poor and underprivileged – shepherds are the first to visit Jesus, Mary and Joseph’s povertyThe prominence of John the Baptist demonstrates the connection between Jesus and the Jewish religion – despite its Jewish flavour Luke is convinced Jesus is the fulfilment of the Old Testament revelation of God. John the Baptist represents the last of the Old Testament prophets, but he is no match for Jesus.The gist of Luke is different – the driving force of his narrative seems to be the work of the Holy Spirit. Ezekiel speaks of an age to come when God will “pour out my spirit upon all ?esh” – an age of the Messiah. So the angel tells Mary “the Holy Spirit will come upon you” (Luke 1:35), and Simeon, filled with the Holy Spirit, starts to prophesy (Luke 2:27) of one who will be a “light for revelation to the Gentiles and for glory to yourpeople Israel”.The second set of observations we can make involve the echoes with the Old Testament. In the table below, Mary’s Magnificat in Luke is compared with Hannah’s song of praise in 1 Samuel 2:1-10.Both tell of a mighty and yet merciful God who acts in history to save his people. This is the God of promiseand fulfilment: the hungry he fills with good things, says Mary, whilst Hannah praises the God who gives so much that ‘the hungry no longer have to toil’. They speak of a new age of justice and plenty, who abases the proud but lifts up the humble. In this way the writer of Luke’s gospel stresses the links between the former times and the new age of the Messiah.Finally, we can identify specific commentary made by the writers of the gospels.When Luke speaks of Simeon ‘moved by the Holy Spirit’ this is authorial comment that has been added to the bare bones of the narrative. When Matthew speaks of the ‘Scriptures being fulfilled’, he is also adding his own gloss on the story. By identifying authorial comment, the redaction critic tries to reconstruct the theology of the author.Key Quotes: ‘Redaction Criticism suggests that what we have in the gospels are four portraits of Jesus which were written to influence a particular group of readers/hearers.’ –Steve Moyise (75)‘The term redaction in Gospel criticism describes the editorial work carried out by the evangelists on their sources when they composed the Gospels’ – Stephen S. Smalley -15938545085How does redaction criticism explain three key differences between Matthew and Luke’s accounts of Jesus’ birth.00How does redaction criticism explain three key differences between Matthew and Luke’s accounts of Jesus’ birth.Redaction criticism should not be used simply to imply that the Gospel writers cannot be trusted. This view must be balanced with an understanding that although they were primarily concerned with theological matters, they were also writing historyExam skills Imagine you have a question to answer: ‘Explain redaction criticism’Building Analytical WritingNotice this is not asking us to evaluate redaction criticism. Evaluation requires us to think of strengths and weaknesses, or problems with the use of redaction criticism.To explain is, in one sense, to break down an argument or an idea into its component parts. So when we analyse an idea we can do a number of things: Pushing/extending we make a point and then push or extend the pointIllustrating We make a point and then illustrate it with some specific, relevant examples.Contrasting We make a point and then contrast the point with another, different idea, to sharpen the point.Read the following paragraph.Redaction criticism emerged as part of the quest for the historical Jesus – indeed, it was a critique of this quest because redaction critics pointed out that history and theology are intertwined and inseparable. For example, where Matthew stresses that the scriptures are fulfilled, he takes many examples inhis opening chapter of the genealogy of Jesus which stretches back to Adam.The point is not whether Adam existed (as a historical fact) but that the author of Matthew is trying to stress how Scriptural prophecy has been fulfilled in Jesus as a descendant both of David and of Adam. Matthew’s gospel, we might conclude, is written for a Jewish audience who needed to be convinced that this Messiah (the chosen one of God) is the one foretold by prophets of old, and who standsin the line of the great Jewish kings of old, like David. And Solomon. In contrast with those who ask “what is the historical basis for the Jesus story’, redaction critics ask ‘what is the meaning and purpose of the Jesus story’. History, to the redaction critic, is lost in the mists of theological time.Christianity3. Building Analytical WritingTaking three coloured highlighters, (orange, green and red, for example) highlight a part of sentence thata. extends a point (orange)b. contrasts a point with something else (red)c. illustrates a point with an example (green)The application of the birth narratives to the doctrine of the incarnation (substantial presence and the kenotic model)Incarnation is literally ‘becoming flesh’The doctrine expresses the belief that Jesus was fully human and fully divine i.e. he was God come to earth as a human being. As the Gospel according to John puts it (1:14),’the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father’. Divine characteristics – existed from the beginning, defeated death (link to crucifixion and resurrection), ascended and ever-reigning with GodHuman characteristics – born of flesh and blood, learned to walk and talk, ate and drank, slept experienced temptation, disappointment, weakness etc.Human and divine nature is equally important. To emphasise one at the expense of the other is bound to lead to heresy.The two natures, human and divine, were united in one person of Jesus. This is known as the ‘hypostatic union’.The doctrine of incarnation does not see Jesus as half human, half God. Rather, it states that Jesus is fully God and fully human.He is fully God because he is believed to have existed from the beginning with God, and was God. His appearance here on earth was only a brief period in this existence, After his resurrection, he is believed to have returned to his Father, with whom he now reigns for evermore.He is fully human because he was a man made flesh and blood, born as any other person is born; he was a helpless baby; he had to learn to walk and talk, like every other child (Luke 2:40-52); he ate and slept and drank; he experienced hunger, weakness, temptation and disappointment; he died, like all human beings do.The Nicene Creed (formulated by 325 CE at the First Council of Nicea), the Council of Ephesus in 431 and the Council of Chalcedon in 451 contain the most widely accepted definitions of incarnation and the nature of Jesus the Church.354139522860Creed means belief and is a concise, formal and authorised summary of Christian belief and teaching. There are various creeds notably the Apostles’ Creed (c. 390) and Nicene Creed (c. 374)Incarnation refers to God as Word (the second person of the Trinity) becoming fully human in the person of Jesus Christ. It means becoming flesh00Creed means belief and is a concise, formal and authorised summary of Christian belief and teaching. There are various creeds notably the Apostles’ Creed (c. 390) and Nicene Creed (c. 374)Incarnation refers to God as Word (the second person of the Trinity) becoming fully human in the person of Jesus Christ. It means becoming flesh‘We believe . . . in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all the worlds, God of God, Light of Light, Very God of Very God, begotten not made, being of one substance with the Father, by whom all things were made. Who, for our sake and for our salvation, came down from Heaven. And was incarnate by the Holy Ghost of the Virgin Mary, and was made man.’The incarnation as kenosisKenosis means ‘self-emptying’ and the gospel of Luke stresses the humanity and the humility of Jesus. Not only is he born of a woman, but he is also baptised and then presented back to God in the Temple.Kenosis seeks to explain something Paul mentions in Philippians 2:5-11. St Paul refers to Jesus ‘humbling himself and taking the form of a servant’ and then ‘emptying himself and becoming obedient to death’. This idea of Jesus “emptying himself” is referred to as the Kenotic model.The question arises as to what exactly Jesus emptied himself of (or poured out). At one time or another just about all possible combinations of what is emptied (or poured out) have been suggested, whilst at the same time trying to maintain that Jesus was both fully God and fully man. The weight of emphasis has swayed through the centuries between the human side of Jesus and the divine side.The historical discussion has centred much more on Jesus emptying himself of the divine attributes, especially of omnipotence and omniscience whilst retaining the moral attributes (such as righteousness and holiness). However, this raises problems about the attribute of immutability if Jesus no longer had certain divine attributes. One popular way out of the conundrum is to argue for the idea of divine self-limitation – God in Jesus chose to stand alongside humanity in their weakness.Thomas Aquinas saw this limitation as more of an ethical move by Jesus. If Christ was “poured out like water” (Ps. 21. 15), this “emptying of Himself whereby the Invisible made Himself visible, was a bending down of mercy, not a fall from power.” (Thomas Aquinas, Sunday Sermons of the Great Fathers Vol 1 S5b, Section 1, Part 2). Hence, Christ’s moral perfection is portrayed in this narrative of humility.Luke’s Gospel and kenosisAt the start of the gospel it is Mary’s response to the angel’s news that captures the humility and obedience of kenosis. “Here am I the servant of the Lord, let it be with me according to your word.” (1:38). Secondly, the very message Mary relates to is a kenotic message in which the rich areemptied and the poor filled with good things. It echoes the message Jesus himself is given – that he will give ‘recovery of sight to the blind’ (4:18). The rich who are full of themselves need to be emptied and those who are empty (in their bellies and in their attitudes) will be filled. So the roles are reversed in much the same way as Jesus, the glorious divine one, chooses to reverse his own role and become the obedient servant.Matthew and substantial presenceThe theme of presence in Matthew is a strong one: it appears at the beginning, middle and end of the gospel. Jesus is present with his people and God is somehow present through Jesus.So at the beginning of the gospel the angel declares; “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us)”. (Matthew 1:23, NIV). Jesus is present with his people as an extension of his very name and his very essence – he is by nature, God-with-us, Immanuel. Even though he has “emptied himself” by being born in human likeness and taken the form of a servant, he is fully human whilst maintaining substantial presence as fully divine. In the incarnation it is claimed that Jesus as fully human and fully God is an objective reality and not merely personal to the believer. Roman Catholics in particular argue that Jesus is present in a very special way (“real presence”) when Christians celebrate the Eucharist or Holy Communion. However, the issue at the heart of a long-standing theological controversy is this: in what form and in what way is Jesus present in the Eucharist itself? Is his form just spiritual or is it substantial (are the bread and wine literally transformed into ?esh and blood)?ConclusionsThe synoptic gospels, so called because they share a common source, proclaim a Jesus figure with distinctive traits. The theological message is conveyed by arrangement of source material and by added comment. The picture thus portrayed is similar and yet different – using common sources, but working and crafting them. Luke sees the divine purpose worked out by empowerment of the Holy Spirit. The spirit comes upon Mary, Zecharaiah and Simeon in the opening narrative. The message seems to be one of a special one emptying himself in obedience and humility. Matthew’s gospel seems to be set in a Jewish context and lays greater stress on the fulfilment of Jewish prophecy. Some of the great themes of Isaiah, Malachi and Daniel, three great Old Testament prophets, are worked out by the author – of the Holy God coming to dwell among his people as a divine presence. Jesus is Immanuel, God-with us, and yet also King of the Jews. He has come to shepherd his people. His presence is worked out with miraculous signs and also by the gift of the communion gathering of the new community.Discussion quotes1. “Christ is primarily a divine subject. The man is the vehicle not just of divine action in the world, but of divine substantial and particular presence. He is Emmanuel – God with us. In this sense his acts are God’s acts.“ Brian Hebblethwaite, The Incarnation, Collected Essays in Christology page 1592. “That the birth narratives cannot be accepted as historical as they stand would be all but universally conceded”. David Brown, the Trinity page 124AO1 Exam skills: A writing frame4.Examine the differences between Matthew’s and Luke’s accounts of Jesus’ birth.The accounts of Jesus’ birth in Matthew and Luke are known as . . .Matthew focuses on . . .Luke focuses on . . . There are several examples of differences in their accounts. They include . . .Luke’s chronology (timeline) is particularly suspect because . . .It is not, however, impossible to harmonise the accounts by suggesting . . .Redaction critics argue that the differences in the accounts may be attributed to . . . In conclusion, ................
................

In order to avoid copyright disputes, this page is only a partial summary.

Google Online Preview   Download