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That there are four canonical versions of the one gospel story is often seen as a problem for Christian faith: where gospels multiply, so too do apparent contradictions that may seem to undermine their truth claims. In Gospel Writing Francis Watson argues that differences and tensions between canonical gospels represent opportunities for theological reflection, not problems for apologetics. Watson presents the formation of the fourfold gospel as the defining moment in the reception of early gospel literature -- and also of Jesus himself as the subject matter of that literature. As the canonical division sets four gospel texts alongside one another, the canon also creates a new, complex, textual entity more than the sum of its parts. A canonical gospel can no longer be regarded as a definitive, self-sufficient account of its subject matter. It must play its part within an intricate fourfold polyphony, and its meaning and significance are thereby transformed. In elaborating these claims, Watson proposes nothing less than a new paradigm for gospel studies — one that engages fully with the available noncanonical material so as to illuminate the historical and theological significance of the canonical.
That there are four canonical versions of the one gospel story is often seen as a problem for Christian faith: where gospels multiply, so too do apparent contradictions that may seem to undermine their truth claims. In Gospel Writing Francis Watson argues that differences and tensions between canonical gospels represent opportunities for theological reflection, not problems for apologetics. Watson presents the formation of the fourfold gospel as the defining moment in the reception of early gospel literature -- and also of Jesus himself as the subject matter of that literature. As the canonical division sets four gospel texts alongside one another, the canon also creates a new, complex, textual entity more than the sum of its parts. A canonical gospel can no longer be regarded as a definitive, self-sufficient account of its subject matter. It must play its part within an intricate fourfold polyphony, and its meaning and significance are thereby transformed. In elaborating these claims, Watson proposes nothing less than a new paradigm for gospel studies — one that engages fully with the available noncanonical material so as to illuminate the historical and theological significance of the canonical.
The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.
The earliest of the four Gospels, the book portrays Jesus as an enigmatic figure, struggling with enemies, his inner and external demons, and with his devoted but disconcerted disciples. Unlike other gospels, his parables are obscure, to be explained secretly to his followers. With an introduction by Nick Cave
Spoken words process knowledge differently from writing. What happens when speech turns into text? In reappraising literary scholars' propensity to trace Jesus' sayings back to the assumed original version, the author argues that in the oral medium each rendition of a saying is the original. Orality works with multiple originals, rather than with single originality. In what may be the most extraordinary thesis of the book, Kelber argues that the written gospel is related less by evolutionary progression than by contradiction to what preceded it.
"Magisterial. . . . A learned, brilliant and enjoyable study."—Géza Vermès, Times Literary Supplement In this exciting book, Paula Fredriksen explains the variety of New Testament images of Jesus by exploring the ways that the new Christian communities interpreted his mission and message in light of the delay of the Kingdom he had preached. This edition includes an introduction reviews the most recent scholarship on Jesus and its implications for both history and theology. "Brilliant and lucidly written, full of original and fascinating insights."—Reginald H. Fuller, Journal of the American Academy of Religion "This is a first-rate work of a first-rate historian."—James D. Tabor, Journal of Religion "Fredriksen confronts her documents—principally the writings of the New Testament—as an archaeologist would an especially rich complex site. With great care she distinguishes the literary images from historical fact. As she does so, she explains the images of Jesus in terms of the strategies and purposes of the writers Paul, Matthew, Mark, Luke, and John."—Thomas D’Evelyn, Christian Science Monitor
When Christians speak of “the gospels” they’re usually referring to Matthew, Mark, Luke, and John. Other ancient writings about the life of Jesus are generally considered noncanonical or heretical. But what if these other gospel writings—including the Gospel of Thomas, the Gospel of Judas, and the Protevangelium of James—aren’t fundamentally different from the four canonical gospels? In this follow-up to Gospel Writing: A Canonical Perspective, noted biblical scholar Francis Watson makes the case that viewing early gospel literature as a unified genre—sharing significant similarities in sources, content, and goals—allows us to discern important interrelated aspects that are lost amid the usual categories. Watson’s critical approach enables modern readers of the Bible to break free of fraught scholarly assumptions in order to better understand early Christian identity formation and beliefs.
Written by an L. A. County homicide detective and former atheist, Cold-Case Christianity examines the claims of the New Testament using the skills and strategies of a hard-to-convince criminal investigator. Christianity could be defined as a “cold case”: it makes a claim about an event from the distant past for which there is little forensic evidence. In Cold-Case Christianity, J. Warner Wallace uses his nationally recognized skills as a homicide detective to look at the evidence and eyewitnesses behind Christian beliefs. Including gripping stories from his career and the visual techniques he developed in the courtroom, Wallace uses illustration to examine the powerful evidence that validates the claims of Christianity. A unique apologetic that speaks to readers’ intense interest in detective stories, Cold-Case Christianity inspires readers to have confidence in Christ as it prepares them to articulate the case for Christianity.
"The perfect Christmas gift for anyone interested in the historical background behind the birth of Jesus of Nazareth." — Robert J. Hutchinson, author of The Politically Incorrect Guide to the Bible, The Dawn of Christianity, and Searching for Jesus. "Utterly refreshing and encouraging." — Eric Metaxas, New York Times bestselling author of Bonhoeffer: Pastor, Martyr, Prophet, Spy and Martin Luther "The best book I know about the Magi." — Sir Colin John Humphreys, Ph.D., author of The Mystery of the Last Supper Modern biblical scholars tend to dismiss the Christmas story of the “wise men from the East” as pious legend. Matthew’s gospel offers few details, but imaginative Christians filled out the story early on, giving us the three kings guided by a magical star who join the adoring shepherds in every Christmas crèche. For many scholars, then, there is no reason to take the gospel story seriously. But are they right? Are the wise men no more than a poetic fancy? In an astonishing feat of detective work, Dwight Longenecker makes a powerful case that the visit of the Magi to Bethlehem really happened. Piecing together the evidence from biblical studies, history, archeology, and astronomy, he goes further, uncovering where they came from, why they came, and what might have happened to them after eluding the murderous King Herod. In the process, he provides a new and fascinating view of the time and place in which Jesus Christ chose to enter the world. The evidence is clear and compelling. The mysterious Magi from the East were in all likelihood astrologers and counselors from the court of the Nabatean king at Petra, where the Hebrew messianic prophecies were well known. The “star” that inspired their journey was a particular planetary alignment—confirmed by computer models—that in the astrological lore of the time portended the birth of a Jewish king. The visitors whose arrival troubled Herod “and all Jerusalem with him” may not have been the turbaned oriental kings of the Christmas carol, but they were real, and by demonstrating that the wise men were no fairy tale, Mystery of the Magi demands a new level of respect for the historical claims of the gospel.
Why are there differences in the stories of the Gospels? Licona turns to Greek classicist Plutarch for an answer, assessing differences that appeared when Plutarch told the same story more than once in his Lives. He suggests the differences in the Gospels often resulted from their authors employing the same compositional devices used by Plutarch.