By John Granger Cook
Within the early centuries of what got here to be referred to as the Christian period, that new faith competed not just with Judaism but additionally with quite a few conventional Greco-Roman non secular ideals and practices. "Pagan" intellectuals learn the rising Christian scriptures and spoke back with evaluations that provoked long and repeated rejoinders from modern Christian leaders. at times, those criticisms expected views that re-emerged many centuries later in glossy scholarship. John Granger prepare dinner deals the 1st specific description of the exegesis of 5 of crucial historic pagan critics of the recent testomony: Celsus, Porphyry, the nameless pagan stated by means of Macarius Magnes, Hierocles, and the emperor Julian.
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Additional resources for The Interpretation of the New Testament in Greco-Roman Paganism
24 Tabor’s English rendering of this list, however, is misleading. ” To infer, once again, that the first of (“of Alphaeus”) denotes a filial relationship and the second of (“of James”) a fraternal one without any distinguishing clues in the text is a highly tendentious move on Tabor’s part, repeating the fallacy of his reading of Luke 6:15. At this point, the author of Luke/Acts gives a very clear indication that, in fact, Jesus’ brothers were not among the Twelve, even while placing them among those gathered as Christ followers: “These all [the Eleven] were persevering together in prayer along with the women, with Mary the mother of Jesus, and with his brothers” (Acts 1:14).
59 The results of the application of these criteria have yet to be seen and tested. 60 10. The Ensemble Application of Criteria No single criterion is adequate for the entire task, nor are the criteria meant to be used independently of one another. Rather, they provide an ensemble of tests by means of which to sift through the tradition to arrive at the material that most 26 The Jewish Teachers of Jesus, James, and Jude reliably gives us access to the essential teachings, deeds, and purposes of Jesus— the ipsissima vox and ipsissima intentio, if not the ipsissima verba.
Otherwise, we construct a Jesus who learned nothing from his Jewish heritage and environment and who had no impact on the movement bearing his name. In practice, however, the criterion is often indirectly applied negatively when the sayings that emerge from the positive application of the criterion are unduly privileged in the reconstruction of the historical Jesus. Second, even the positive application of the criterion often leads to an undue emphasis on what was distinctive, even idiosyncratic, in Jesus’ teaching.
The Interpretation of the New Testament in Greco-Roman Paganism by John Granger Cook