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In this book, Dale Allison addresses ongoing historical-theological questions concerning Jesus Christ. What should one think of the modern quest for the historical Jesus when there is such enduring discord among the experts, and when personal agendas play such a large role in the reconstructions? How much history is in the Gospels, and how much history does Christian theology require that there be? How does the quest impinge on conventional Christian beliefs, and what might it contribute to contemporary theological reflection? --From publisher's description.
This book, which has sparked a storm of controversy in Germany, embarks on an exhaustive examination of all the New Testament and Apocrypha texts realting to the Resurrection. Provocative, stimulating, and courageous, Luedemann's work will occasion re-evaluation of just what the New Testament--and we--affirm in the Resurrection of Jesus.
For many, the college experience is defined by drinking, sex, impulsive decision-making, and a journey of self discovery. It's packaged as a consequence-free zone to have the "best time of your life." But the reality is that what happens in college doesn't stay in college. There are real, lasting consequences to your decisions. Student ministry leaders Ben Trueblood and Brian Mills have seen this firsthand. With decades of student-ministry leadership under their belts, they have seen too many lives fall apart because of the world's view of what the college experience should be. You don't have to have that kind of college experience. Fortunately, just as the gospel redeems all of life, the gospel redeems the college experience. It tells us there is another way. In this book, Ben and Brian provide a biblical and practical guide for how you can have a fun, joy-filled, and spiritually enriching college experience while avoiding the pitfalls that have captured so many before you.
The introduction to this new guide sets out the sources (Graeco-Roman, Jewish and Christian), noting the problems connected with them, paying particular attention to the nature of the gospels, and the Synoptic versus the Johannine tradition. A substantial section will discuss scholarship on Jesus from the nineteenth century to the explosion of works in the present day, introducing and explaining the three different 'quests' for the historical Jesus. Subsequent chapters will analyse key themes in historical Jesus research: Jesus' Galilean origins; the scope of his ministry and models of 'holy men', particularly that of prophet; Jesus' teaching and healing; his trial and crucifixion; the highly contentious question of his resurrection; and finally an exploration of the links between the Jesus movement and the early church. Throughout, the (often opposing) positions of a variety of key scholars will be explained and discussed (eg. Sanders, Crossan, Dunn, Wright, Brown).
Jesus Christ in History and Scripture highlights two related bases for the current revolution in Jesus studies: (1) a critically-chastened world view that is satisfied with provisional results and (2) a creative (or "poetic") use of the sources of study of Jesus. The first part of the book shows that "precritical, " "critical, " and "postcritical" epochs and attitudes (all alive today) support different sorts of knowledge concerning Jesus (historical reconstructions; historic memory and appropriations; imaginative, poetic, and artistic creations; and theological formulations) and that the Gospels themselves Support different sorts of knowledge and approaches. The Gospels were composed by Christians who combined historical information and historic memory in imaginative ways to present a Jesus who was relevant to their congregations as he was to the earliest disciples. The creative contribution that readers of the Gospels make in their reconstructions of Jesus is a recapitulation of the creative activities of the earliest evangelists. The central section of the book provides a philosophical rationale for correlating the historical-critical methods of biblical scholars and the rationalist methods of theologians and for correlating these" modern" Enlightenment modes of knowledge with feeling, lived experience, and praxis. It also traces the attempts to do justice to the historical Jesus with particular attention to the different philosophical and theological presuppositions supporting the different attempts. A final section discusses the values of non-foundationlist hermeneutical approaches for the broader questions of the use and authority of the Bible. In the end, ecumenical ratherthan divisive approaches are advocated. Different ways of doing church and different ways of discovering and creating truth demand an ecumenical approach.
In response to readers' comments, this revised edition provides helpful clarifications, charts, and expanded notes and references. Kraus, in a theological description of Jesus Christ, offers answers to questions of Jesus' identity and the nature of the revelation-salvation which came through him. This anticipates his volume, 'God Our Savior', dealing with implications of Christ's revelation for other data of theology, such as God, humankind, the Holy Spirit, church, and eschatology. For many years the idea of vicarious suffering to atone for the sins of humanity has not been self-evident in Western culture, to say nothing of the cultures of Asia. Western theologians have presupposed Roman categories of guilt and legal penalty as the framework for their explanations. However, this has been unsatisfactory in cultures where social tradition and shame are primary moral sanctions. Observing that the biblical cultural context was more oriented to shame than to a legal concept of guilt, Kraus has reinterpreted the meaning and efficacy of the cross as the means of God's salvation. Such a reinterpretation requires that one also reevaluate the theological definition of Jesus' person. How one understands what he did for us is closely related to how one understands who he was. His identity and role mutually impact each other. Thus one must ask, Who was this one who reconciled us to God by suffering the shame of our sin? In answer, Kraus finds concepts of self-identity and self-revelation most helpful. Jesus, the self-revelation of God to us, is God-giving-himself-to-us. That self-revelation comes as a self-giving, and only in the form of a genuinely personal, historical, and human relationship. In all of this the author intends to present an authentically biblical picture of Jesus, but in the context of modern language and thought forms.