Search

G. Horsley and C. Hemer noted, on the basis of statistical comparison, that the large quantity of direct speech in Acts is atypical of ancient historiography. This study builds upon their research by expanding the repertory to include representatives of ‘popular fiction’. Quantitative analysis reveals that direct speech is one characteristic of popular literature and that, in this respect, Acts is more like popular narrative than learned historiography. This finding contributes to, but does not resolve, the question of the genre of Acts. [ABSTRACT FROM AUTHOR]

Concerning Lk. 24.26 and 44, a scholarly consensus agrees that Luke's reference to a 'scriptural' suffering Messiah is an oxymoron; some hold that Luke's overt reference to psalms is a consequence of his use of them in his Passion Narrative; most urge that Luke's ‘Messiah must suffer’ is probably a meld of Davidic Messiah and Isaianic servant motifs. However, because the underlying logic is questionable and its use of Lukan evidence problematic, this consensual case for an Isaianic Servant concept controlling Luke's passion narrative is flawed. Replying to this consensus, a sixfold, cumulative argument demonstrates that Luke's statement—that the Messiah must suffer and be raised—more probably emerges from a single David-model derived from the book of Psalms. This cumulative argument begins from Luke's appeal by name to the book of Psalms, establishes the frequency and density of Luke's use of psalms, examines occurrences of ‘David’ and ‘Messiah’ in relation to Luke's using psalms, explores a Davidic autobiography implied in those psalms featuring in Luke's subtext, reveals that apostolic speeches are arguments textured from psalms and rooted in a comparative biography of David and Jesus, and demonstrates that distinctive elements in Luke's Passion Narrative are associated with the context-fields of psalm allusions in his portrayal of Jesus' death and burial. Luke was right; his critics mistaken. [ABSTRACT FROM AUTHOR]

This article focuses on early Muslim interpretation of the Gospels. When Muslims became the ruling minority in the largely Christian Middle East, they discovered that the Christians had books that they believed were inspired by God and which taught that Jesus was divine as well as human, and that he was consequently worthy of worship. The earliest written testimony of Muslim attitudes to the Christian gospels comes from a late eighth century debate between the Muslim Caliph al-Mahdi and Timothy the Patriarch of the Nestorian church, the largest Christian denomination in the region around Baghdad. The contribution of the Caliph was reported by Timothy so the first extant Muslim writing about the Christian gospels is "A Reply to the Christians," by al-Qasim ibn Ibrahim al-Hasani al-Rassi, written as a result of debating with Christians in Egypt between 815 and 826 BC. Another "Reply to the Christians" was produced by a convert to Islam from the Nestorian community, Ali ibn Rabban al-Tabari, who said that he embraced Islam after seventy years as a Christian. Al-Mahdi raised the question of the status of the Prophet Muhammad with Patriarch Timothy. Al-Mahdi also took an interest in texts from the Christian gospels that showed Jesus acting as a servant of God in order to counter the developed Christian belief in the divine status of Jesus.

The article discusses the Mark 13:24-37 Gospel about the start of Advent season. It examines the message of the biblical passage together with its imagery and symbolism. It also relates the life of apostle Mark to the interpretation of the Gospel. In addition, it presents the travel of Christ with the rest of the disciples in connection to the passage. According to the author, Mark's message is about upheaval, judgment, salvation and new life. He also states that preachers will have difficulties in conveying the Gospel's message to the listeners since people are into independence and self-reliance.

Analyzes the anointing of Jesus Christ by a woman who poured the alabaster jar of costly ointment on His head under the verses 6 to 13 of the twenty-sixth chapter of the Book of Matthew which marks the beginning of the passion narrative in the Bible. Interpretation of the anointing scene as a preparation for Jesus' burial; Failure of the disciples to be aware of Jesus' needs prior to His death despite their concern for the poor; Stance of the disciples on the purpose of the ointment.