Israel's God and Rebecca's Children: Christology and by David B. Capes, April D. Deconick, Helen K. Bond, Troy A.

By David B. Capes, April D. Deconick, Helen K. Bond, Troy A. Miller

Israel's God and Rebecca's young ones is a suite of essays written as a tribute to the lasting scholarship and friendship of Larry Hurtado (University of Edinburgh) and Alan Segal (Barnard College), students who've contributed considerably to the modern realizing of moment Temple and Rabbinic Judaism and early Christianity. Their colleagues and associates learn a variety of issues which have been the point of interest of Hurtado and Segal's learn, together with Christology, neighborhood, Jewish-Christian kin, soteriology and the improvement of early Christianity. jointly those essays reconceptualize Christology and neighborhood in Judaism and Christianity and supply useful insights into the problems of neighborhood and identification.

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Additional resources for Israel's God and Rebecca's Children: Christology and Community in Early Judaism and Christianity

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Another aspect of Jesus’ pretemporality must be mentioned. The Logos’ cohabitation with God means that he alone “saw” God (John 1:18; 6:46; cf. 5:37). This exclusive vision has made the Logos extraordinarily special. He not only is the only one who truly knows the Father because he is the only one who has seen the Father, but he also participates in and is God (John 1:1). Once the Logos has descended from heaven (John 3:13, 31-32; 7:29; 8:23; cf. 17:5) and “tabernacled” with us, he, as Jesus, can claim that “the Father and I are one” (John 10:30) and “believe me that I am in the Father and the Father in me” (John 14:11).

This appears to me to be yet another incremental shift in this christological pattern, moving the theology from spirit possession at conception to divine parentage, a shift that may have made more sense to Hellenistic audiences familiar with stories of gods siring heroes. Since the embodiment of the Spirit has occurred at conception, it is significant that both Matthew and Luke independently shift the Markan baptism account of possession of the Spirit “in” Jesus (ei0j: Mark 1:10), to “upon” (e0p 0: Matt 3:16; Luke 3:22).

My doktorvater once told me that if I wanted to learn about the earliest forms of Christianity, I should study the heretics, because many of their views represent early Jewish thinking that, within this developing Christian landscape, has grown out-dated or become a liability, views that many second century Christians were replacing with what they considered to be fresher perspectives from the Gentile population. With Arius, this appears to be the case. It may also be true for Nestorius who resurrected certain aspects of the old Jerusalem Paradigm himself.

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