By John S. Kloppenborg, John Marshall
Virtually all students agree that apocalyptic and millenarianism shaped at the least a part of the matrix of the tradition in first-century Jewish Palestine, yet there's a sharp confrontation in regards to the quantity to which Jesus shared apocalyptic and millenarian ideals.
Although there was greatly written protecting or opposing an 'apocalyptic Jesus', nearly not anything has been acknowledged at the questions of what, from the viewpoint of contemporary historiography of Jesus, is at stake within the factor of even if he used to be an apocalypticist or a millenarian prophet, and what's at stake in arguing that his alleged apocalypticism is a important and defining attribute, instead of an incidental characteristic. a lot has been stated at the form of Jew Jesus was once, yet nearly not anything is related on why the class of Judaism has turn into so crucial to old Jesus debates. those questions have much less to do with the amount and personality of the to be had historic facts than they do with the ways that the trendy critic assembles facts right into a coherent photo, and the ideological and theological subtexts of historic Jesus scholarship. students of Christian origins were particularly gradual to inquire into the ideological place in their personal paintings as students, however it is that this query that's an important achieve a serious self-awareness of the bigger entailments of historic scholarship on Jesus and the early Jesus move. This quantity starts the inquiry into the ideological place of recent old Jesus scholarship.
JSHJ, JSNTS275
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Example text
And if so, why bother to be a Christian at all? So it seems to me that, perhaps, Christians, or Gentiles from a Christian background that may still mean something to them, do indeed have a vested interest in defining a normative Judaism, in order to define themselves. But there is more still. 31 The specific content of these behaviors and doctrines, in at least one sense, hardly matters. What may be of more importance to non-Jews, and particularly to Christians, is the identification of a particular religion with the 'fundamentals', the observance of and adherence to its traditional identity.
But then, the uniqueness attributed to Jesus by the incarnational theology of the church was already characteristic of his own eschatological message and activity... The Christian claim to uniqueness is not based on any Christian experience. If this were so, it would be fair to argue that there are other experiences of uniqueness within world religions. 51 I must underscore at this point that my intent in this paper is not to dismiss apocalyptic constructions of the historical Jesus simply because they were in fact harnessed to serve certain conceptual (christological and theological) goals.
Smith, 'Fences and Neighbors: Some Contours of Early Judaism', in idem, Imagining Religion: From Babylon to Jonestown (Chicago: University of Chicago Press, 1982), 1-18. 6. Indeed, the scholars most frequently accused of producing a 'non-Jewish' Jesus - John Dominic Crossan, Robert Funk and Burton Mack - have all quite explicitly repudiated antiJudaism in print, and have aligned themselves with efforts to remove this specter from historical scholarship. See, for instance, John Dominic Crossan, Who Killed Jesus?