Jesus (TV Mini-Series – ) - Alternate Versions - IMDb
The phrase "the disciple whom Jesus loved or, in John , the disciple beloved of Jesus is Since the end of the first century, the Beloved Disciple has been commonly identified . of the gospel may better identify with the disciple's relationship with Jesus: . IVP New Testament Commentaries, Intervarsity Press, The title for our lecture, "The Jesus of History and the Christ of Faith," was coined the relationship of an academic study of Jesus and a confessional affirmation of Jesus. . always referred to the eschatological Judge at the end of time and that Jesus is . Oscar Cullmann () was born and educated in Strasbourg. Jesus (TV Mini-Series –) on IMDb: Movies, TV, Celebs, and more Alternate ending involving Jesus coming back to present day while joyously meeting.
Jesus prophetically calls Peter to a new way of life and living as a fisher of men. It is significant that Jesus tells Peter of his new role so early in their master—disciple relationship. He wants Peter to be clear about the nature of their relationship and the goal towards which they are aiming. To this end, Jesus renames Simon.
He knew that Simon was not yet the rock petrosbut needed to be shaped and trained into that character and role. A key purpose, therefore, for Jesus in his relationship with Peter is to accomplish this training so that Peter becomes the rock, able to fulfil his calling as a fisher of men. Given that Jesus gives Peter a unique role, we might also expect to see him giving particular attention to Peter and his development as a disciple and there are hints of this in the gospel accounts.
They receive teaching along with Andrew about the end of the age. Peter also has a one-to-one question-and-answer session with Jesus about the Temple Tax and has the privilege, apparently unique among the disciples, of hosting Jesus.
Jesus has prayed to the Father, who has given Peter insight to understand that Jesus is the Messiah. The confession that Peter makes, as spokesman for the disciples, is a significant one. As a result, Jesus appoints Peter to a key role in the Kingdom of Heaven. Jesus reaffirms Peter as the rock because he understands who Jesus is; it is the quality of his relationship with Jesus, based on the knowledge revealed to him, that makes him suitable for this role.
One possible explanation is that Jesus is himself struggling with this aspect of his vocation as we see clearly in Gethsemane and needs to be decisive in resisting the temptation that Peter offers, just as he was when directly tempted by Satan.
Any lesser or gentler rebuke to Peter would have been a disservice to him, underplaying the seriousness of his actions. In this incident, recorded by Matthew, Peter and the other disciples have spent a busy period of ministry with Jesus. They have tried to take rest together in a solitary place, but the crowds have continued to pursue them.
Jesus then involves the disciples in an amazing miracle when he feeds over 5, people, before dismissing them to cross the lake in a boat. The disciples have encountered a storm and have been battling the weather for many hours. When Jesus approaches them it is between 3 a. They must have been physically exhausted, not only from their ministry, but also from their fight with the storm. They possibly feel abandoned by Jesus. The question includes issues regarding the relationship of an academic study of Jesus and a confessional affirmation of Jesus.
It is also part of the larger question regarding how to understand the humanity of Jesus and the divinity of Jesus in speaking about Jesus as the God-man. It is, in fact, implicit in the question that Jesus himself first asked his disciples: Whose son is he?
What do you think of Jesus? How should he be understood both historically and religiously? Of what significance is he for our lives - and for the Church and the world today? The attempt to understand Jesus has produced a massive number of critical studies during the past two centuries, with certain distinctive approaches evident.
In what follows I would like to divide my lecture into two parts: Past Approaches in the Critical Study of Jesus - i. To understand the situation today, one needs the broader perspective and background of the past two centuries. Four approaches, in particular, need be noted.
Schleiermacher was born into a family of clergymen. His father was a chaplain in the Prussian army and both grandfathers were Reformed pastors. Upon ordination, he served as a private tutor for four years, a hospital chaplain for five years, the pastor of a small Reformed church for three years, and a Professor of Theology in the University of Halle for three years.
He was one of the founders of the University of Berlin, and from until his death in about 27 years he served as both a professor in the university and the pastor of Trinity Church in Berlin. Schleiermacher is usually viewed as a systematic theologian - in fact, he has often been called the father of modern theology or, the father of liberal theology. Reimer, ; ET ]is the best known of his writings. Yet beginning in at the University of Halle and continuing on throughout all of his time at the University of Berlin, Schleiermacher lectured mostly on the New Testament and hermeneutics, and, as a pastor, he preached almost every Sunday on a text of Scripture.
From for thirty years or so he repeatedly offered courses on almost all of the Pauline epistles and Hebrewsand he was the first to offer courses in an academic setting on the life of Jesus. It was, for him, a task in what he called "church leadership. In so doing, Schleiermacher argued a that Christianity was a genuinely new faith thereby setting aside the Old Testament as prolegomena to Christian faith; though he wanted to retain the Jewish Scriptures in the Bible as an Appendix to the New Testament, since early Christian preaching used the vocabulary and themes of the Old Testament for its own purposesb that the only historically reliable accounts of Jesus are those given about the time after his baptism and before his arrest thereby setting aside as non-historical accounts of his birth, baptism, judicial trials, death, and resurrectionand c that in those accounts of Jesus between his baptism and his arrest, it is only the underlying universal principles of what he taught that are important thereby setting aside whatever Jewish features might appear, the miracle stories that were added later, and all later ecclesiastical teaching that had intruded into the texts.
Schleiermacher was heavily influenced by the Enlightenment. Thus he denied that Christianity rested on the historical and doctrinal claims of the New Testament; rather, he insisted that it had to do only with the inward religious consciousness of Jesus, which was a consciousness of being in relation with God and absolutely dependent on God.
Orthodox critics denounced him as denuding the biblical narratives; radical critics such as David Friedrich Strauss thought he had not gone far enough and should have also denied theism. Jesus was an apocalyptic, eschatological Jewish Messiah figure, whose message of total commitment, while bizarre in its details, has had a profound effect on all humanity and continues to inspire today.
Schweitzer was the son of a Lutheran pastor in the Upper Alsace of Germany. He studied philosophy, music, theology and medicine at the University of Strasbourg, earning Ph. He published more than thirty books on philosophy, music, theology, and biblical studies - with ten or so being on theology and biblical studies. He was also an accomplished organist. Schweitzer studied at Strasbourg under H.
But at the age of 19, while serving as a conscript in the German army, Schweitzer was reading Matthew 10, where Jesus sent out his disciples to announce his presence throughout Galilee. And while reading he came across Matt It must be, Schweitzer concluded, that Matt Inwhen he was 26 years old, Schweitzer published a withering attack against the Friedrich Schleiermacher - Adolf Harnack - Wilhelm Wrede consensus of his day in a book he entitled Von Reimarus zu Wrede: In it, he denounced the renaissance views of Jesus made popular by Schleiermacher and Harnack which he saw as having begun with Hermann Reimarus in the eighteenth centurythe claimed Hellenistic accretions of the Religionsgeschichte school, and the rationalistic criticism of Wilhelm Wrede.
Somewhat sarcastically he asked regarding the nineteenth century "Life of Jesus" investigators: For while he directed attention back to the world of first century Judaism as the proper context for Jesus and his ministry, his focus was entirely on the apocalypticism of first century Judaism.
Disciple whom Jesus loved
Thus the ministry of Jesus, as reconstructed by Schweitzer, is set out in the Gospels in two parts: So from Caesarea Philippi on he "set his face to go to Jerusalem," and at Jerusalem he confronted the Jewish leaders and arranged his own arrest, trial and crucifixion - expecting at the last moment that God would intervene on his behalf. But on the cross as he was dying he finally realized the folly of it all, and so cried out in the famous cry of dereliction: Jesus in the first part of his ministry attempted to turn the wheel of history singlehandedly, but it would not budge; then he threw himself upon it, and it turned and crushed him in its turning.
That is his victory and that is his reign! What Schweitzer means is that 1 Jesus was terribly deluded in his own apocalyptic understanding, which was the understanding of his day, but that 2 he used that apocalyptic understanding, even though it was utter folly, to effect tremendous good. He comes to us as One unknown, without a name - as of old, by the lake-side, He came to those men who knew Him not.
Jesus' Life-Changing Relationship with Simon Peter by Chris Pain - Jubilee Centre : Jubilee Centre
He speaks to us the same word: And to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and, as an ineffable mystery, they shall learn in their own experience Who He is.
So he called on people to be followers of Jesus and to have "reverence for life.
But it soon became, in somewhat revised form, a dominant scholarly interpretation of Jesus and has framed much of subsequent discussion. As he saw it, what he was doing was an act of pastoral theology: In the process, however, he made the personality of Jesus dispensable and denied any saving significance to the portrayals given in the Gospels as to how Jesus acted in Galilee and Jerusalem.
Nonetheless, "demythologizing" and "the New Quest of the Historical Jesus" continue on today within the Church in many popular forms.
The Approach of such scholars as Oscar Cullmann, W. Davies and George B. The New Testament generally and Jesus in particular must be understood in light of a Jewish background, and when so understood the Gospel portrayals are historically credible and the proclamation of Jesus religiously significant - both for that day and today. Oscar Cullmann was born and educated in Strasbourg.
At first he was enamoured with the liberal theology of his day, but he became disillusioned in his studies with the positions of Schleiermacher and Harnack.
Brothers of Jesus - Wikipedia
And the stance of Albert Schweitzer, a fellow Strausborgian, repelled him. In concert with Karl Barth and Rudolf Bultmann, his contemporaries, he felt that German theology had become captive to Enlightenment perspectives and German culture.
But while sympathetic to the endeavors of Barth and Bultmann, Cullmann developed much more respect for the historical data presented in the Gospels and for the Jewish background of the Christian faith. Davies - was born in Wales and educated at the University of Wales and the University of Cambridge. He served for a time as a congregational minister in a parish outside Cambridge, then for four years as Professor of New Testament at Yorkshire United College, Bradford, England.
But in he moved to the United States, where he served as Professor of New Testament at three institutions: Probably the most important intellectual influences on Davies in his formative years were C. Sanders has noted, "clearly caught the tide at its turning. Davies articulated a Jewish background for the New Testament - first with regard to Paul, but also with respect to Jesus - that, while not unanimously accepted, at least clearly has become dominant in the last twenty or thirty years.
After pastoring a Congregational church in London during the war, he moved to Canada and became first Professor of Old Testament at St. In he returned to Mansfield College, Oxford, where he served until his death as Professor of New Testament and also from as Principal.
Caird always insisted on the importance of history within the theological enterprise and accepted the essential trustworthiness of the apostolic witness of the New Testament. In particular B with some qualifications B he believed that the Gospel accounts of Jesus provide good and accurate history. For him, the most important continental scholars were Bo Reicke, Martin Hengel and especially Joachim Jeremias, scholars whose historical criticism was constructive and positive.
Most of the other German theologians and New Testament professors, however, he treated with "enlightened disdain," often marveling at their influence when their work had so little to commend it. Caird was not a "New Quester," for he had never given up on the "old quest.
The past twenty to twenty-five years have been particularly turbulent in discussions regarding "the Jesus of History and the Christ of Faith. Four important developments deserve mention - though, in many cases, what we see today tend to be revisions and reaffirmations of positions that were already taken during the past two centuries, from toas set out above.
One prominent position today is that of Marcus J. Borg, who in his book Jesus, A New Vision 6 argues that Jesus was a charismatic healer or "holy person," a subversive sage who undermined conventional wisdom and taught an alternative wisdom, a social prophet, and an initiator of a movement the purpose of which was the revitalization of Israel.
In effect, he was the revealer of a new experience of God and his Spirit, a vision that was first revealed by Jesus to Judaism. Borg completed his doctorate under Caird at Oxford, defending in a dissertation 7 that followed closely the approach of his mentor, and argued for Jesus as a social prophet whose vision was the revitalization of the nation Israel.
It is a vision of Jesus that resonates with much of liberal theology today and is widely proclaimed. Another stance is that of Richard A. Horsley, who presents Jesus as a social revolutionary in the Jewish and Greco-Roman worlds of his day, whose message in its principles has important ramifications for our day.