God's Wife
http://news.discovery.com/history/god-wife-yahweh-asherah-110318.html#mkcpgn=rssnws1
Tuesday, March 22, 2011
Thursday, February 24, 2011
How to read Aland handout
Hey, in prepartion of my oral report I was wondering if anyone has a copy of the handout on how to read Aland. If so, can someone email me the handout. It will be greatly appreciated! Thanks!
Monday, February 7, 2011
Study Questions: Jewish Sects in the time of Jesus; Apocalypticism
1.Compare and Contrast Pharisees, Saducees, and Essenes in respect to the following:
1) Belief in afterlife/bodily resurrection
2) Attitude to oral law
3) Attitude to Jerusalem Temple
2.Explain: “Happy People Do Not Write Apocalypses” (Fredriksen, 81)
3.Be able to discuss Ehrman’s points in the following quote:
“Jesus was a Jewish man living in the first century of the Common Era in the Roman territory of Galilee. If we want to know about his life, we have to learn about his world….”[social and political context of first century Palestine] “ is more relevant for understanding the historical Jesus than for understanding the traditions that circulated about him in other parts of the Mediterranean some decades later.”
4.Question: Prophecy vs. Apocalypticism. Discuss differences in style, content, and world view. Give dates (by century) for each type of revelation; Give at least one extant example by name of each type.
5.Describe socio/political conditions that led to rise of sectarianism in the centuries from the 1st c. BCE through 1st c. CE.(end date was 70 CE). Describe basic characteristics of Pharisees, Saducees, Essenes, Fourth Philosophy (=zealots, and sicarii) Galillean Charismatics
6.Identify:
Zadok/Zadokite line
apocalypticism
Roman Rule, Question 2 - Shay Bell
2.Explain the Roman witticism “Better to be Herod’s pig than his son.”
Herod killed many his family members, including his son(s), because of their Hasmonean lineage. The quote is meant to be funny, because he follows the Jewish law that forbids him to eat pigs.
Herod killed many his family members, including his son(s), because of their Hasmonean lineage. The quote is meant to be funny, because he follows the Jewish law that forbids him to eat pigs.
Sunday, February 6, 2011
Roman Rule Study Questions
Questions on assignment:
1. What, if anything, do we know of Herod the Great’s alleged slaughter of Judean babies as told in Matt 2: 13-23? What is the argument against the historicity of this event?
2.Explain the Roman witticism “Better to be Herod’s pig than his son.”
3.How do most historians evaluate (pros and cons) the reign of Herod?
4.How can we explain the fact that at the end of the Great Rebellion against Rome in 70 CE only two Jewish sectarian movements survived (through the present): the Pharisees (founders of what came to be called ‘Rabbinic Judaism”) and the followers of Jesus (founders of what came to be called Christianity)?
Thursday, February 3, 2011
Another Question!
How can we find out why each of the books in the Apocrypha were left out of the Bible? I'd like to know the specific reasons.
Question!
Can someone explain the terms/phrases "legal traditions of the Pharisees" and "rabbinic Judaism" to me? I feel like I don't know enough about either group to understand.
Wednesday, February 2, 2011
Study/Writing Questions: MACCABEES
1.Be able to identify the following terms. Identifications must include:
a)fact(s) with dates as appropriate
b)context-relate specific term to larger historical or religious context
c))significance of term to study of Judaism and/or early Christianity
Antiochus IV Hannukah Gymnasion Ben Sira/ Ecclesiasticus
Hasidim Hellenization
Mattathias Judah Maccabee
2. Describe how the issue of Hellenization played out in the genesis of the Maccabean revolt.
3. What explanation do historians offer for the success of the Maccabean revolt?
4. Identify and describe 5 significant innovations/developments in Jewish practice or thought, occurring during the Hasmonean period. Which of these would prove especially significant in the teachings of Jeus accd. to the Synoptic Gospels?
5. 2 Maccabees 7 contains what maybe the earliest recorded story of martyrdom. Be able to recount the story and connect it to the new(pharisaic?) doctrine of resurrection.
Sunday, January 30, 2011
question 5- Ashley Hill
5.Describe some important characteristics of Hellenistic Judaism.
Hellenistic Judaism was basically a marriage between Greek Philosophy and Jewish Doctrine. It main contributor was Philo of Alexandria. The bible was seen as philosophy. He like other Hellenistic Jews believed in the allegorically interpretation of the Jewish Scripture. According to them, God did not play an active role in the lives of human. He created the world his Word, Logos, which represented the "agent who ordered the world according to the divine law, nomos". Hellenistic Judaism viewed the dietary laws allegorically so they were merely seen as aversion to unsavory moral characteristics associated with those unclean animals, not as a ban from eating them. Additionally, the concept of circumcision was seen as the excision of sexual passion instead of the literal cutting of the penis. However, in some instances, such as laws concerning the Temple, the Bible should be read literally.
Hellenistic Judaism was basically a marriage between Greek Philosophy and Jewish Doctrine. It main contributor was Philo of Alexandria. The bible was seen as philosophy. He like other Hellenistic Jews believed in the allegorically interpretation of the Jewish Scripture. According to them, God did not play an active role in the lives of human. He created the world his Word, Logos, which represented the "agent who ordered the world according to the divine law, nomos". Hellenistic Judaism viewed the dietary laws allegorically so they were merely seen as aversion to unsavory moral characteristics associated with those unclean animals, not as a ban from eating them. Additionally, the concept of circumcision was seen as the excision of sexual passion instead of the literal cutting of the penis. However, in some instances, such as laws concerning the Temple, the Bible should be read literally.
Hellenism Study Questions ~ Amber McRae #3
3. Describe some features (minimum 6) of Hellenistic culture.
Hellenism was a basically the mixture of Greek culture with that of the Ancient Near Eastern societies. Fredriksen described the beginning of their civilization as a mutual admiration for each others' cultures. However, gradually the domineering personality of the Hellenistic (Greek) culture overtook the others; yet, this was not a planned effect. The culture was simply so attractive that many converted on their own. Even the Romans, who conquered the Greeks, synthesized the Greek culture into their own. Their society was not as religious based as that of those around them. Instead the Hellenistic society was dedicated to scholarship. Their cities were set up in a manner consisting of a governing body, schools, and places to admire the arts; much like today's society. In regard to the religious aspect of their environment, they worshipped the gods of common Greek mythology. Hellenistic society merged this religion with many others because most had common basis in their polytheistic worship. They were also very concerned with humanitarianism and the universal goodwill. Here is where many rivalries with the Jews started because Jews refused to participate and assimilate because of their monotheistic backgrounds.
Hellenism was a basically the mixture of Greek culture with that of the Ancient Near Eastern societies. Fredriksen described the beginning of their civilization as a mutual admiration for each others' cultures. However, gradually the domineering personality of the Hellenistic (Greek) culture overtook the others; yet, this was not a planned effect. The culture was simply so attractive that many converted on their own. Even the Romans, who conquered the Greeks, synthesized the Greek culture into their own. Their society was not as religious based as that of those around them. Instead the Hellenistic society was dedicated to scholarship. Their cities were set up in a manner consisting of a governing body, schools, and places to admire the arts; much like today's society. In regard to the religious aspect of their environment, they worshipped the gods of common Greek mythology. Hellenistic society merged this religion with many others because most had common basis in their polytheistic worship. They were also very concerned with humanitarianism and the universal goodwill. Here is where many rivalries with the Jews started because Jews refused to participate and assimilate because of their monotheistic backgrounds.
Saturday, January 29, 2011
C&J Study Questions
Hellenism
Read: Wylen Ch. 3, 32-48; Fredriksen 9-17, Ehrman, Ch. 2 & Ch.3
1.Define/Identify with dates as appropriate: Mystery cults, Alexander the Great; Ptolemies; Seleucids; Antioch; Alexandria; Syncretism; Hellenization, Gymnasion, epispamos, koine, Aramaic; polis, boule, agora, cosmopolis; paideia; proselytism, Ben Sirah/Ecclesiasticus, Stoic logos; Platonic Idea of the Good; Philo of Alexandria; Septuagint; Targum, allegory, wisdom literature, Jewish Diaspora, Apocalyptic Literature, Judaeophobia
*2.Describe 5 important differences between ancient (except Judaism) and modern religions. Where did postexilic Judaism fit in (in what 3 ways did it bear the characteristics of any ancient religion? In what 5 ways was it different? (Ehrman)
3. Describe some features (minimum 6) of Hellenistic culture. (Wylen and Fredriksen)
*4.Be able to explain in your own words the following quote from Fredriksen:
“Fredriksen, p.10: “THE PARTICULAR GENIUS OF CULTURAL HELLENISM LAY IN ITS ABILITY TO TRANSLATE THE MYTHICAL INTO THE PHILOSOPHICAL, TO TAKE THE DIVINITIES OF ALL CULTURES, AND THROUGH ALLEGORY, TO TRANSLATE THEM INTO THE LARGER SYNCRETISTIC RELIGIOUS SYSTEM OF HELLENISTIC PHILOSOPHY. SUCH A HIGHLY EVOLVED AND ECUMENICAL INTELLECTUAL VISION HELD ENORMOUS APPEAL; ONE NEED NOT RENOUNCE ONE’S HERITAGE, MERELY SEE THROUGH IT.” I.E.”ALLEGORY SAVES MYTHIC TRADITIONS AND NARRATIVES.
5.Describe some important characteristics of Hellenistic Judaism.
*6. Describe some (5) major social and theological influences of Hellenistic Diaspora Judaism on Early Christianity.
7. Who was Honi The Circle Drawerl? Why is he of interest to students of the “historical Jesus”? (Ehrman)
8. Why are Hellenistic mystery cults of interest to students of early Christianity? (Ehrman)
9. Describe some significant differences between Apocalyptic prophecy/literature ( in content and style) and biblical prophecy. (Wylen)
10. What was the position of the so-called God-Fearers vis a vis Hellenistic Judaism?(Wylen, N.B. They will grow increasingly important in the polemics of the first 4 centuries of Christianity)
11.Based on your readings, do you think that the historical Jesus knew Greek? Support your position with historical argument.
12. What text is referenced in the following quote? What historical reality lies beneath the author’s claims?
Bickerman, p.101:
“Although Hebrew and Aramaic literature continued to flourish in the early Hellenistic age, the Jews in the Greek dispersion slowly learned to think and write in Greek. The first fruit of their labor was a translation, the most important translation ever made: it opened the Bible to the world and the world to the word of God. Without this translation London and Rome would still be heathen and the Scriptures would be no better known than the Egyptian Book of the Dead.”
On Barrett 290-98 (Septuagint Translation), 253-268 (Philo, allegorical exegesis)
PHILO, 20BC-CE45 ca.
13.Discuss:“What he [Clement] learnt [from Philo] was how a link could be made between Platonist ideas and the contents of scripture. It is this, I submit, that forms the greatest specific contribution that Philo made to the beginnings of Christian thought. He showed how insights from the Greek philosophical tradition could be localized in the authoritative words of scripture. In this process the philosophical paradigm of Platonism had a special, if not exclusive, place.”
14. Barrett #225 De migratione Abrahami 89-93: (ORAL REPORT)
Questions:
1. How does Philo apply the allegorical method to interpret Jewish laws re circumcision?
2. Does he advocate doing away with literal meaning of law?
3. Paraphrase Philo’s argument for keeping the commandments on the physical literal level while at the same time studying their allegorical meaning?
FYI: Allegorical Exegesis; harmonization, preserve the literal (plain meaning) of text, at the same time study the hidden, allegorical meaning. Pythagorean idea of split between body and soul here applied to literal physical meaning of commandments vs. ethical spiritual meanings- but (unlike Plato) one cannot neglect the world of the senses. For the body is where the soul lives.Uses examples, here, of Sabbath observance, holidays, circumcision.
Tuesday, January 25, 2011
Study Questions for readings on Exile and Return, Ezra and Nehemiah
each student should answer one question on this blog
Study Questions:
1.Know the dates for the following events: Babylonian Exile of Judah; Restoration of Judaean exiles to Judah. Completion of construction and inaugeration of the Second Temple in Jerusalem.
8.List and describe some (minimum 5) major differences between preExilic and post Exilic Judaism
10.Be able to enumerate significant differences between ‘traditional’ prophecy and apocalyptic prophecy.
Monday, January 24, 2011
What is the Political Significance of the Temple in Jerusalem? (ShaQuilla Bell)
The Temple, located in Jerusalem's Old City, is significant to three different religions - Christianity, Judaism, and Islam. For Christians, it is supposedly the site of Mt. Moriah, where Abraham came close to sacrificing his son Isaac. For Jews, it is said to be the location of the first and second temples, and possibly the spot for the building of the third temple. For Muslims, it is believed to be the place where the prophet Muhammad ascended into heaven. Because of the Temple's historical disagreements amongst the different religions, it serves as the crossroads between religion and politics.
Messiah
On the basis of 1 Sam 10.1, the Messiah is defined as a ruler over the believers of Israel and their savior from servitude.
monarchy v. theocracy- Question 1
The writers of Duet.17.14-20 and 1 Samuels 8.1-22 held a skeptical view of monarchy. This attitude is understandable, since the exodus from Egypt; Israel’s "king" was God. The will of God was passed down through religious leaders called judges or prophets. However as seen in Deuteronomy, laws were written in the case that the people would wish "to be like other nations" and want a king. These instructions included that the king would be God's chosen one and of Jewish birth. The king would also have to resist the temptation to stray away from the Laws of Moses and use position to just acquire large amounts of wealth. In 1 Samuels, it seems that the view toward monarchy is even more skeptical and opposed. The writer suggests that God feels rejected by the people since they asked for a king. God instructs Samuel (a prophet and God's Messenger) to warn the people of the dangers of having a king. These dangers include taxes, and more warfare. Yet, the people of Israel still demand a king and God allows them to have one. From a historical view point of a view, the skeptical and negative attitude toward monarchy may lie in the fact that many writers of the Bible were religious leaders and may be opposed to having to share their power.
Sunday, January 23, 2011
Zion
I'm not very familiar with Zion. Is Zion just another name for Israel?
2 Sam 6.6-9 Zion was originally a Jebusite hill fortress in southern Jerusalem conquered by David and named the city of David. As the city expanded northward it later denoted the cite of the Temple. Its original location is a subject of dispute. The present Mount Zion is identified accd to ancient Christian tradition (site of last supper, site of Dormition of Mary) ...scholars debate this as the original Zion.
In prophets and psalms Zion is synonymous with Jerusalem; prophets also use Zion for whole Jewish kingdom; becomes symbol of Jewish restoration and rebirth (e.g. as in Zionism), also the idea of a messianic city of God. The word takes on intense religious charge over the centuries.
Look it up in the Oxford Dictionary of the Jewish Religion (my source here) which should be in our seminar library.
Biblical Readings: Jerusalem and the Temple
Study Questions--everyone should do at least one on the blog:
1.Describe the attitude toward monarchy as expressed in Deut. 17.14-20 and 1.Samuel 8.1-22.
2.What is the literal definition of the Hebrew term “messiah?” (1 Sam. 10.1)
3.What was the political significance of the Temple in Jerusalem?
4.Richard Horsely (rightly) describes the early Israelite institution of kingship as a subversive populist institution—very different from contemporary Near Eastern monarchies (more like the 6th c. Greek tyrants), and traces this view of kingship through later ideas of the messiah as a social reformer who opposes the ‘establishment.’ Can you explain what he means by this.
Questions on readings in the Prophets
5.Know dates (approximate) for Amos, Isaiah, Jeremiah.
6.To what does the term “Deutero Isaiah” refer?
7.How would you define, on the basis of your readings, a Hebrew prophet?
8.Why do you think that the canonical Jewish Scripture lumped both historical and prophetic works together in the can under the section called “Prophets”?
9.What imagery do the prophets use to express the idea of the covenant: Try to find as many aimiles/metaphors as you can in your readings and list them with line references.
10. What is meant by the terms “theodicy” and “restoration theology?”
Anyone who reads Acts, sees the centrality of Jerusalem to the embryonic Jesus movement; and what made Jerusalem central was the temple.
The Centrality of both the city and the temple was product of transformation from local govt (Judges) to centralized Monarchy some 1000 years earlier, and that’s what our readings below trace..from first king, first temple –cf. Temple in time of Jesus.
Friday, January 21, 2011
What Do I Ask?
I have a feeling other students are having this problem but I'll just stick with using myself as an example. I haven't participated a whole lot during class discussions and today I realized that it might be because I don't really know what to say. I'm not sure what to ask because (this is going to sound weird) I don't really know how I'm supposed to be thinking. When I read what is assigned in this class the questions I come up with seem like questions I would ask my mother or this pastor I study with. Similarly to how during last semester it took us a little while to get used to the Illiad, I guess I need to get used to looking at the Bible and religion from whatever angle I'm supposed to be looking at them from. The problem is I don't know what that angle is. I guess this is actually directed at Dr. Levine but I'm sure anyone in the class who understands what's going on can help me out too.
Religion vs History (You shall have no other gods before Me)
So at the end of today's class I asked about the meaning of 'no other gods' in this verse. I thought it meant "gods" as in something that you worship that either isn't real or shouldn't be given priority above God i.e. the gods of other religions or money. What I think Dr. Levine said this was religious thinking and that if you think from a historical perspective 'no other gods' could mean that other gods actually exist. What I want to know is what makes one a religious answer and what makes the other historical. I'm asking on the blog instead of sending an email so we can make more use of it like she intended. For those of you who don't know the verse is in Exodus 20.
Wednesday, January 19, 2011
As discussed in class, everybody will respond to the following by thursday Jan 20, no later than 6 PM!
For Leviticus 19, note intermingling of different laws that we moderns would distinguish as ritual, liturgical, torts, civil, criminal etc (you can figure out the appropriate modern categories) all combined here as divine revelation.
Your job is to try to classify the laws by modern legal standards...
Monday, January 17, 2011
Ehrman Ch.1, Question 3; Keetonia Richardson
The Jewish-Christian Adoptionists did not adopt the New Testament. They considered Paul to be an arch-heretic rather than an apostle. Therefore the canonical book used by the Adoptionists was a sacred book that they believed contained the teachings of Jesus, which is comparable to the Gospel of Matthew. The Marcionites, on the other hand, still maintained that Paul was the true apostle who delivered the truth of the gospel. Accordingly, the Marcionites followed the writings of Paul.
In the debate between divine or human, the Adoptionists believed that Jesus was simply a man who was “adopted” by God to be his son and become the savior. The Adoptionists believe that Jesus himself was not divine but just a man who lived more righteously than others. According to Marcionites, Jesus only seemed to be human. They believed that Jesus was not actually born and did not have a real body. In conclusion, the Marcionites believed that Jesus was completely divine, a phantasm, whereas the Adoptionists only considered Jesus a human who was chosen to become a sacrifice.
The Adoptionists accepted that Jesus wanted his followers to obey the entire Jewish Law and not just the Ten Commandments, with the exception of animal sacrifice. The Marcionites understood that the Jewish Law would not bring them redemption and that belief in Christ was the only way to gain salvation.
The Adoptionists and Marcionites each had their own attitude towards the God of Jewish Scripture. The Adoptionists believed in the Jewish God of retribution and punishment. The Marcionites believed that the God of Jesus was merciful and forgiving. In short, the Adoptionists believed in a God that was wrathful and unforgiving, and the Marcionites believed in a God of love and tenderness not only to his followers but to those who do them wrong.
Historical Overview of Jewish History
Discussion Questions/Points for Wylen Ch. 2
E. Historical Overview; Kraft Chart (overview), cf. Wylen Ch. 2 (Biblical –Post Exilic), Fredriksen 67-69 (Overview)
1.Define and Characterize 4 major periods of ancient Jewish/Christian History from the beginnings through the 4th century. (Ancient Israelite; Post Exilic, Early Christian/Rabbinic, Christian Consolidation/Talmudic)
2 Be able to explain the quote below and to relate it to your understanding of OT source criticism:
“The Exile, the traumatic result of the Babylonian victory in 586 BCE, marked not only all subsequent Jewish history, but also, with the postexilic redaction of the Torah, all previous Jewish history as well. For it was only after the Exile, according to modern textual critics, that the Torah, the first five books of the Bible, received its final form. Earlier traditions about the Creation, the patriarchs, the liberation from Egypt, the giving of God’s Torah (teaching) on Sinai—all originating variously and at now indeterminate periods in the northern and southern Kingdoms—were now redacted by anonymous editors who incorporated their religious reflections on the Babylonian Captivity into the history of their people’s ancient origins. And from this documentary montage emerged a narrative unity, the story of a universal deity’s election of a people and of their role in his plans for all people (Fredriksen 68-69).”
3. What explanation(s) can you propose for the difference in outcomes between the Assyrian conquest of the Northern Kingdom of Israel in 721/22 BCE and the Babylonian conquest of the Kingdom of Judah and destruction of the First Temple in 586/87 BCE. As you know, the resettlement of the Northern population by the Assyrians resulted in “ten lost tribes,” the virtual disappearance of these Jews as an ethnic/cultural group. In the case of the destruction of Jerusalem and the exile of its population to Babylonia in 586 BCE, enough of the population remained intact to enable a “return” (539CE) associated with Ezra and Nehemiah and the rebuilding of the Jerusalem Temple, known as the Second Temple, IN 515.
4.From your reading (Wylen Ch. 2 and Sources) what was the most important achievement of the early postexilic period (time of Ezra the Scribe)?
5.What is meant by a “scriptural religion?” During what period in its history did Judaism become a scriptural religion? What are some factors that brought about this change? What effect did the new emphasis on scripture have on traditional prophecy?
6.Who is the last prophet in the OT canon? When did prophecy “end”? What replaced it?
(LOOKING AHEAD)
7.BE ABLE TO ENUMERATE SIGNIFICANT DIFFERENCES BETWEEN ‘TRADITIONAL’ PROPHECY AND APOCALYPTIC PROPHECY INCLUDING GENERAL TIME PERIODS FOR EACH.
8.BE ABLE TO ENUMERATE SEVERAL SIGNIFICANT COMMONALITIES AND DISTINCTIONS BETWEEN PRE-EXILIC AND POST-EXILIC JUDAISM.
Testament vs. Covenant
Here's an optional question for you to tackle:
Van Rad, an eminent biblical scholar, has called the theme of the covenant--the relationship between God and Abraham, its terms, its fulfillment-- the chief purpose of the Hexateuch (=Pentateuch + Joshua). In Hebrew, the term “covenant” (Brit) has survived in the names Old Covenant/New Covenant for what English (and Latin) calls the Old Testament/New Testament.
Is ‘Testament’ a good English equivalent for ‘Covenant’? And if it isn’t, why is the term used in English?
Hint: To answer this question, you need to consult the full Oxford English Dictionary, s.v. ‘testament.’ See also WIllis Barnstone The Poetics of Translation, 154-155 (both are in Classics seminar library)
Fredriksen (66-69) integrates source critical theory of Pentateuch with her overview of Jewish history as follows: Jewish Bible as we have it bound together by common religious themes centering on
*Bible is a collection of texts of varying antiquity dating from ca 1000 to 2nd c. BCE
*Not a history, or law code tout court, but rather preserves religious reflections by later
redactors and authors of events in life of their people.
*Babylonian exile in 586 traumatized and marked all subsequent Jewish thought and thus
left its mark on the Torah which was put into its final form only AFTER the return from the Babylonian exile; Hence Torah narrative is a dialectic of exile and return contingent on covenant between God and the people of Israel. All earlier tribal traditions about Creation, Abraham, patriarchs, exodus from Egypt, Sinai revelation originating in various times and places in Northern and Southern kingdoms of Israel were recast in light of the national trauma. These editors incorporated their own religious reflections on theodicy into their history of the peoples’ origins and culture. And formed the material into a narrative unity-story of election by God of a people and his plans for all people. Retrojection of present into past. Historically anachronistic.
*Thus we must distinguish between the history of the BOOK and the Historical Events it refers to.
Jewish Bible as we have it bound together by common religious themes centering on
1.God’s intervention in the history of Israel
2.God’s demands/promises on Israel-Covenant
God is the central actor of the 5 books and thus was assumed to be its author.
Study Questions for Coogan pdf on Source Criticism of the Pentateuch
1.Be able to define and contextualize (as appropriate) the following terms described in the Coogan Assignment):
J E P D Torah Pentateuch
Documentary Hypothesis
2.What are the data that led scholars to arrive at the “Documentary Hypothesis”?
3.How does the documentary hypothesis explain these data?
4.What are the principle characteristics and themes of the four documents or sources?
Hypothetical development of the formation of the Pentateuch
Ca.950 BCE J|
(10th c) |
|
CA 850 BCE | E
CA 700 BCE J+E
CA630 BCE D
CA550 BCE P+JE+ D
Ehrman Ch 1, Question 10: Amber McRae
Question: Look up the word ‘antinomianism” (if you don’t already know it). Gnostics are often antinomian. Why does this make sense in view of their beliefs?
Answer: It makes sense for the Gnostics to be antinomian because they believe that the Old Testament God who created moral law was vengeful, righteous, and even evil. They felt that they were not beings of this real but of a divine realm, from whence the Christ who entered Jesus's body came to teach them "gnosis" or knowledge needed to escape the realm of this evil God. This gnosis could be translated as the grace that frees Christians from moral law.
Answer: It makes sense for the Gnostics to be antinomian because they believe that the Old Testament God who created moral law was vengeful, righteous, and even evil. They felt that they were not beings of this real but of a divine realm, from whence the Christ who entered Jesus's body came to teach them "gnosis" or knowledge needed to escape the realm of this evil God. This gnosis could be translated as the grace that frees Christians from moral law.
Friday, January 14, 2011
Ehrman Ch 1, Question 29: ShaQuilla (Shay) Bell
Question: Which are the “Synoptic” Gospels? Why are they so called?
Answer: The "Synoptic" Gospels are Matthew, Mark & Luke. They are so called the "Synoptic" Gospels because all three include many of the same stories, in the same sequence, with similar or exact wording. In a sense, the three Gospels are the same.
Answer: The "Synoptic" Gospels are Matthew, Mark & Luke. They are so called the "Synoptic" Gospels because all three include many of the same stories, in the same sequence, with similar or exact wording. In a sense, the three Gospels are the same.
Fredriksen Question 31- Ashley Hill
31. What does Q stand for?
In the text Frediksen mentions the source Q, a lost document. This document contained some of "Jesus' Sayings", which were gathered together and written down in Greek. The letter Q was derived from the German word Quelle meaning "source".
Thursday, January 13, 2011
Ehrman Ch. 1, Question 6. Nicolette Graves
Q: How would a Christian Gnostic define salvation? What, in their view, was Jesus' contribution to salvation?
A: their definition of salvation was "escaping from this material world", which they believed the evil God had entrapped them in even though they were spiritual beings from a divine realm. A god from the divine realm used Jesus' flesh so they could receive the knowledge necessary to achieve salvation. However, this knowledge wasn't given to all Christians, just those who were believed to be capable of acting upon the teachings.
A: their definition of salvation was "escaping from this material world", which they believed the evil God had entrapped them in even though they were spiritual beings from a divine realm. A god from the divine realm used Jesus' flesh so they could receive the knowledge necessary to achieve salvation. However, this knowledge wasn't given to all Christians, just those who were believed to be capable of acting upon the teachings.
Ehrman Ch. 1, Question 4-Alex West
4. Explain the etymology of the term "Gnostic" as it relates to the beliefs of this particular Christian (and Jewish, Persian, etc) group.
The term "Gnostic" is from the Greek term "gnosis" meaning knowledge. While Christian Gnostics varied in their beliefs of the divinity of Jesus, they all agreed that the creater God of the OT was evil and not the only god, and that "Gnostics" were the chosen ones with special knowledge. They believed they were spirits trapped on earth and salvation was the only way to escape.
The term "Gnostic" is from the Greek term "gnosis" meaning knowledge. While Christian Gnostics varied in their beliefs of the divinity of Jesus, they all agreed that the creater God of the OT was evil and not the only god, and that "Gnostics" were the chosen ones with special knowledge. They believed they were spirits trapped on earth and salvation was the only way to escape.
Ehrman Ch. 1, Question 7; Sean Williams
What was the Gnostic position on monotheism? Define the term “Demiurge” in your answer to this last question.
The Gnostics believed there were not one, but many gods that together created what they called the "divine realm". Depending on the Gnostic sect, the number of gods ranged from 30 to as many as 365. God as we understand, was the inherently evil creator of the material world in which we live; a "demiurge" according to Gnostics.
The Gnostics believed there were not one, but many gods that together created what they called the "divine realm". Depending on the Gnostic sect, the number of gods ranged from 30 to as many as 365. God as we understand, was the inherently evil creator of the material world in which we live; a "demiurge" according to Gnostics.
Ehrman Chp 1, Question 8; Troy Mosby
Be able to define monotheism, ditheism, and polytheism.
Monotheism is the belief that there is only one god. Ditheism is the belief that there are two gods. Usually these gods are equally powerful and have opposing characteristics. Polytheism is the belief in numerous gods.
Monotheism is the belief that there is only one god. Ditheism is the belief that there are two gods. Usually these gods are equally powerful and have opposing characteristics. Polytheism is the belief in numerous gods.
Wednesday, January 12, 2011
Chris Padilla's questions
Chris emailed these questions to me and permits me to share them. Do YOU know the answers to them? They touch on important, indeed, key issues for this course.
Professor, I had a few questions about the C&J seminar; I was hoping you could provide some insight:
1. Did the OT predict Jesus' life?... The last book of the OT was written in 169 BCE (before Christ), but doesn't the OT mention Christ?
2. Why would Christians claim that a Jewish man (Jesus) was their leader? In an example, wouldn't that be like a vegetarian looking up to a carnivore?
3. Why is the New Testament combined with the Old Testament to form the Bible? Based on the texts, it sounds like the OT was primarily a Jewish text while the New Testament was for the Christians... so why join the two opposing materials?
Ehrman Ch. 1, Question 9; Samuel Kealey
What was the Gnostic position toward the literal meaning of sacred texts?
Gnostic Christians did not believe that the literal meaning of sacred texts were important. There was secret information hidden within the words that needed to be deciphered in order to reach salvation. The texts had little authority, therefore, the Gnostic Christians were not bound by any particular writings.
Gnostic Christians did not believe that the literal meaning of sacred texts were important. There was secret information hidden within the words that needed to be deciphered in order to reach salvation. The texts had little authority, therefore, the Gnostic Christians were not bound by any particular writings.
Ehrman Ch. 1; Question 2; Christopher J. Padilla
2. Why were the Jewish/Christians called Adoptionists?
Jewish/Christians were called “Adoptionists” because they believed that Jesus was “adopted” by God through his baptism. Jewish/Christians viewed Jesus as a non-divine man, albeit a very (the most?) righteous man. In other words, Jesus was not a God; if he were, there would be two Gods (against the Jewish Scriptures).
Text Criticism Ehrman Ch. 30
You've also been assigned Ehrman Ch. 30 for Friday, but we will probably not have time to talk about textual criticism until next Wednesday. Meanwhile, I am including a few discussion points to accompany the reading. Note that Ch. 30 is indeed different between the 4th and 3rd editions.
Discussion Points for Ehrman Ch. 30
1.What’s the difference between textual (lower) criticism and source (higher) criticism?
2.Why is a dumb scribe better for faithful textual transmission than a smart scribe?
3. What are the two main categories of textual errors? give a few examples of the types of errors that fall under each category?
4.List and describe some of the criteria that are applied by textual critics in attempting to arrive at the version of the text that is closest to the original?
5. What is meant by a critical apparatus?
Here are 33 questions based on Ehrman Ch. 1 (4th edition! The edition matters in the future although Ch. 1 has the same content in both 3rd and 4th editions). As we decided in class, each of you should write out (blog out?) an answer to one of these questions on a first come first served basis. For me to have time to read and respond, everyone should get the job done by 6 PM Thursday (Jan. 11), but I shall read and respond on a running basis.
MML
Thinking/Talking/Study points based on Ehrman, Ch. 1 and Fredriksen 3-8
1.Define the term canon. What does the 4th-century process of canon formation tell us about the nature of early Christianity?
2. Why were the Jewish/Christians called Adoptionists?
3. Contrast/compare beliefs of Jewish-Christian Adoptionists/ vs. Marcionites on the following points:
1. canonical books; which ones and why?
2. nature of Jesus? Divine or human or both?
3. attitude to Jewish Scripture, Law?
4. attitude to God of Jewish Scripture?
4. Explain the etymology of the term “Gnostic” as it relates to the beliefs of this particular Christian (and Jewish, Persian, etc) group.
5. What was the Gnostic position on 1) the humanity vs. the divinity of Jesus? 2) the God of the Jewish Scripture? Relate these Gnostic positions to their attitude toward the material world and the relationship of the body to the soul.
6.How would a Christian Gnostic define salvation? What, in their view, was Jesus’ contribution to salvation?
7. What was the Gnostic position on monotheism? Define the term “Demiurge” in your answer to this last question.
8.Be able to define monotheism, ditheism, polytheism.
9. What was the Gnostic position toward the literal meaning of sacred texts?
10. Look up the word ‘antinomianism” (if you don’t already know it). Gnostics are often antinomian. Why does this make sense in view of their beliefs?
11. Look at the Gospel of Thomas for an example of Gnostic Christianity. What is meant by “esoteric” teachings. Check the etymology of the term esoteric in a good dictionary.
12. Give some titles of Gnostic sacred texts? Why are the majority of these texts absent from the NT canon today?
13..Degine the terms proto-orthodoxy, orthodoxy, and heresy. Why/how is the process of canon formation central to the development of an orthodoxy?
14.What was the proto-orthodox position on the humanity or divinity of Jesus? the esotericism of Jesus’ teachings?
15. What is gained (by Christianity or any religion) from canonization and orthodoxy? What, if anything, is lost?
16. What is the time frame and original language of the current Christian canon?
17. What is the etymology of the term Gospel/Evangelium?
18. How many books in the NT canon? Describe their 4 different literary genres or themes.
19. What is the theological advantage gained by attributing the authorship of the 4 Gospels directly to disciples of Jesus or associate of famous early apostles?
20. Define the term “Apostolic Fathers.”
21. What are he Nag Hammadi texts and why are they important for our understanding of early Christianity?
22. Who was Athanasius and what was his role in the formation of the Christian canon. Why is 367 CE an important date for this?
23.Why did Proto-Orthodox Christianity eventually settle on Four Gospels for the orthodox canon? Did these Four Gospels agree in every way? Any ideas about the consequences of this understanding of early Christian diversity for your readings in the 4 Gospels?
24.Think about the theological consequences of the protoOrthodox decision to keep the Jewish Scriptures (OT) in its canon. What was the advantage/drawback of this position? What implications did this decision have vis a vis the relationship of Christianity to the OT text? Vis a vis the relationship between Judaism and Xianity in subsequent times?
25. Regarding the above question, what is the difference between theology and religion? Does every religion require a theology?
26. In what way does our knowledge of early Christian diversity affect the scholarly understanding of the canonical gospels as historical sources? Or to put it another way, What major changes in conceptualizing first century Xianity (Jesus & Paul) emerged as the result of applying historical method to NT research?
(Fredriksen) answers: *New scholarly question then became: Relation of Xian theology of 4th c. to own origins? Where were these origins to be found?” Can you explain in your own words what she means.
27.Describe canon of Hebrew Scripture. Types or genres of writing? Process of canonization? Differences between Hebrew, Catholic, Protestant canons? Number of books?
Terms to define: BC/AD= BCE/CE; Canon, Orthodoxy/Heresy, Jewish-Christians/Ebionites/Nazarenes/Adoptionists, Marcionites, Gnostics, Antinomianims, Proto-Orthodox Christians; Deuterocanonical Books, Apocrypha, ditheists, monotheists, polytheists, Hebrew Scriptures/Old Testament; New Testament
Questions On Fredriksen 3-8, NT Source Criticism:
(on NT Source Crit, Fredriksen 3-8)
28.Describe what we mean by “Source Criticism” or “Higher Criticism” as it pertains to the synoptic gospels?
29.Which are the “Synoptic” Gospels? Why are they so called?
30,What is the basic hypothesis of the “Two Source Theory” for the Synoptic Gospels? (Include order of composition and named sources in your answer.)
31. What does Q stand for?
32.Be able to explain the following source critical criteria (and their problems!): dissimilarity (“anything embarrassing is probably earlier”); coherence; multiple attestation; linguistic suitability.
33. Be able to paraphrase this quote in your own words:
“For the canon…represents an attempt on the part of one branch of the second-through fourth-century church to produce order, to authorize only some of the growing quantity of Christian writings for its members. The canon thus reflects the political and theological controversies of this later period more than it reflects either the historical situation of those controversies or the period that the canonical texts purportedly describe. The four gospels collectively stand as the survivors of a process whose principles of selection have more to do with competition between different Christian groups than with disinterested concern for history.” (Fredriksen, p.6)
Tuesday, January 11, 2011
Thanks to Ashley Hill!
Well, thanks to Ashley, our HHS has its own blog. Welcome to all of our class.
Dr Levine's email
Dear C&J students,
Even though I am still missing a couple of participant emails, I am sending you below a list of discussion points for tomorrow's assignment. These are what we need our blog for--I can't remember the name of the student charged with opening our blog, but I hope it gets done asap. Meanwhile print out this email and bring to class-this time the list will serve as talking points in class.
Thanks,
MML
Week 1 Wylen, Introduction, 1-15 (historical method; (optional) cf. Fredriksen, Jesus of Nazareth (1999) 18-41 “Gospel Truth and Historical Innocence,”
1.Define Anachronism.
2. What is the distinction between anti-Judaism and anti-Semitism?
3.Contrast the role of time in historiography versus its role in myth/belief/ tradition/religion?
4.Comment/Respond to the following quote:
“To do history both honorably and well, then, requires the moral discipline of allowing the gap of twenty centuries to open between us and our ancient subjects. What matters to us, what is meaningful to us, will coincide at best only rarely with what mattered to them. They lived in a different world. Some aspects of this world can be felt as well in ours: We, too, can understand the social consequences of oppression and poverty, the spiritual effects of prayer. But some aspects will remain obdurately the other, forever outside our experience and our categories of meaning precisely because the ancient past is ancient. It is not our world at all, but a place where leprosy and death defile, where ashes and water make clean, and where one approaches the altar of God with purifications, blood offerings and awe…..
The ‘backward’ thrust of history also poses intellectual dangers. Again like the reader of the twice-read novel or the viewer of the seen film, we cannot help knowing more than we should. Beyond the moral discipline of allowing for otherness, then, we need to cultivate well the intellectual discipline of viewing the past as if we knew less than we know….
To understand our ancient people from the evidence they left behind, we must affect a willed naivete. We must pretend to an innocence of the future that echoes their own. Only then can we hope to realistically re-create them in their own historical circumstances. Only by accepting—indeed respecting and protecting—the otherness of the past, can we hope to glimpse the human faces of those we seek.” (Fredriksen, Jesus of Nazareth, 40-41)
5.Explain what Wylen means when he writes (p.8) “One can never know Jesus’ Judaism only from reading the Hebrew Scriptures.”
6.Give dates by century for the following:
(a) final time discussed in OT writings. i.e. ‘biblical period’
(b) final time in which biblical books were actually written
(c) final time in which existing books were added to the OT.
7. What is meant by Jewish “oral law”? Explain using the example of the so-called ‘lex talionis’?
8.What Jewish religious writings would have comprised the “book shelf” of Jesus?
9. What is the chronological relationship between the New Testament and the Mishnah?
10.What are two basic assumptions of historiography (the study/writing of history) vis a vis change and cause ?
11. Define epistemology? Why do methods matter?
12.On what basis does the historian’s claim to knowledge rest?
13. Describe the historical methodology of “interrogating the sources.”
14.What are the limits of history? What questions can history NOT pronounce on?
15.Define the term supercessionism in terms of the relationship (posited in Paul and many others) between Judaism and Christianity.
16.Explain the terms CE/BCE and BC/AD. Why does the academic study of religion prefer the former set of abbreviations?
Even though I am still missing a couple of participant emails, I am sending you below a list of discussion points for tomorrow's assignment. These are what we need our blog for--I can't remember the name of the student charged with opening our blog, but I hope it gets done asap. Meanwhile print out this email and bring to class-this time the list will serve as talking points in class.
Thanks,
MML
Week 1 Wylen, Introduction, 1-15 (historical method; (optional) cf. Fredriksen, Jesus of Nazareth (1999) 18-41 “Gospel Truth and Historical Innocence,”
1.Define Anachronism.
2. What is the distinction between anti-Judaism and anti-Semitism?
3.Contrast the role of time in historiography versus its role in myth/belief/ tradition/religion?
4.Comment/Respond to the following quote:
“To do history both honorably and well, then, requires the moral discipline of allowing the gap of twenty centuries to open between us and our ancient subjects. What matters to us, what is meaningful to us, will coincide at best only rarely with what mattered to them. They lived in a different world. Some aspects of this world can be felt as well in ours: We, too, can understand the social consequences of oppression and poverty, the spiritual effects of prayer. But some aspects will remain obdurately the other, forever outside our experience and our categories of meaning precisely because the ancient past is ancient. It is not our world at all, but a place where leprosy and death defile, where ashes and water make clean, and where one approaches the altar of God with purifications, blood offerings and awe…..
The ‘backward’ thrust of history also poses intellectual dangers. Again like the reader of the twice-read novel or the viewer of the seen film, we cannot help knowing more than we should. Beyond the moral discipline of allowing for otherness, then, we need to cultivate well the intellectual discipline of viewing the past as if we knew less than we know….
To understand our ancient people from the evidence they left behind, we must affect a willed naivete. We must pretend to an innocence of the future that echoes their own. Only then can we hope to realistically re-create them in their own historical circumstances. Only by accepting—indeed respecting and protecting—the otherness of the past, can we hope to glimpse the human faces of those we seek.” (Fredriksen, Jesus of Nazareth, 40-41)
5.Explain what Wylen means when he writes (p.8) “One can never know Jesus’ Judaism only from reading the Hebrew Scriptures.”
6.Give dates by century for the following:
(a) final time discussed in OT writings. i.e. ‘biblical period’
(b) final time in which biblical books were actually written
(c) final time in which existing books were added to the OT.
7. What is meant by Jewish “oral law”? Explain using the example of the so-called ‘lex talionis’?
8.What Jewish religious writings would have comprised the “book shelf” of Jesus?
9. What is the chronological relationship between the New Testament and the Mishnah?
10.What are two basic assumptions of historiography (the study/writing of history) vis a vis change and cause ?
11. Define epistemology? Why do methods matter?
12.On what basis does the historian’s claim to knowledge rest?
13. Describe the historical methodology of “interrogating the sources.”
14.What are the limits of history? What questions can history NOT pronounce on?
15.Define the term supercessionism in terms of the relationship (posited in Paul and many others) between Judaism and Christianity.
16.Explain the terms CE/BCE and BC/AD. Why does the academic study of religion prefer the former set of abbreviations?
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