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Käsemann Ernst und das Problem des Bratwurst-Jesu

now it has become customary to warn against excessive use of the criterion of discontinuity or double dissomiglianza. Ma che cosa in consisterebbe quest'uso esagerato? Ernst Käsemann it does offer a esempio eccellente. If he considers breve passo seguente:

The difficult problem of preaching as this was conditioned by an apocalyptic expectation. This problem is also difficult because we can not prove with certainty the authenticity, where there is an agreement with Judaism or with late post-Easter community.

dunque, per Käsemann, the collocare annuncio di Gesu sul regno di Dio nell'alveo apocalyptic eschatology (or, loosely, "apocalyptic") would be problematic for the simple reason that you can not be sure where the tradition of Jesus is shown in accordance with the "late Judaism" (today: mediogiudaismo or Second Temple Judaism) or the post-Easter community. This position will be completely reversed from EP Sanders, who, so far more sensible, considers that the only way to get to the historical Jesus is to follow the traces of man by whom Jesus was the starting point (the Baptist) and of those who in turn began with Jesus (the early community). Now, Since the profile of one and the case has marked apocalyptic-eschatological, the sense of the historian concludes that the same was true for Jesus This topic is now tagged by Bart Ehrman as follows: the beginning and the end as the key I'm the middle .

What Käsemann, instead, I call it the 'Bratwurst argument: if there is only about Jesus, apocalyptic eschatology, it follows that Jesus had to be ... a Bratwurst. A supporter of today's Bratwurst-Jesu is JD Crossan, who responded to the continuity sanders (Obiettatogli by Allison), referring to Gandhi, who was an island of peace in a context of violence and oppression before and after him. But in the case of Gandhi talking about a general climate, or macrocontesto, from whom he differs; the speech is much different for Jesus who was a disciple of disciples and had an apocalyptic doomsday.

But the last straw was that after clearing the apocalyptic eschatology-the preaching of Jesus, because we can not be entirely sure that it was his own, ends up Käsemann attributed to Jesus's conception most likely of all ( worse, the "kingdom of wisdom" of Crossan!) ossia the ermeneutica escatologica di Rudolf Bultmann!

But, unlike the excesses of Dodd and his assertion of eschatology already completed, it will be necessary to grant that Jesus spoke of the Kingdom of God in the future. The problem is only in what sense he's right. In the words of Jesus, it is clear however that seems Basileia making their way on land, and placing men in front of their news and before the decision between obedience and disobedience. (...) Because Jesus came not to preach the truths générales, Religieuses ou morales, corn pour ce qu'il en est de say the Basileia here commence à paraître, c'est-à-say que Dieu s'est approche de l'homme dans la grâce et l'exigence

Exaggerations and paradoxes of the criterion of discontinuity or double dissimilarity, right now reinterpreted by Gerd Theissen as "contextual plausibility (ie, its originality in a fundamental affinity) and Tom Holmen dissimilarity as" one way ", ie exclusively from the community after Easter, and not in relation to Judaism of the time.

( citazioni riprese da: E. Käsemann, Essais exégétiques , Delachaux & Nestlié, Neuchatel, 1972, p. 171)

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JP Meier Jimmy Dunn, a marginal error ...? The best

Perhaps the common mistake of so much of the quest for the historical Jesus in the last two centuries was that it was not a truly historical quest at all. More often than not, it was an attempt at a more modern form of Christology masquerading as a historical quest (…) it was used to re-articulate Christology in more contemporary and scientific modes – think, for instance, of Joachim Jeremias or Ben Meyer.

(…) I see the important work of NT Wright ( Jesus and the Victory of God, Christian Origins and the Question of God 2 , Minneapolis, Fortress, 1996) in this light. In other words, I consider the book not an example of the quest for the historical Jesus as such, but rather a prime example of how one goes about appropriating results of the quest for a larger theological/Christological project. The matter is more complicated when it comes to the fine work of James D.G. Dunn Jesus Remembered ( Christology in the making 1: Grand Rapids, MI/Cambridge, UK: Eerdmans, 2003). Much in this individual volume can stand on its own as a treatment of the historical Jesus. As the title of the series indicates, though, this volume is viewed as part of a larger Christological project .

(J.P. Meier, A Marginal Jew. Rethinking the Historical Jesus. Vol. 4: Law and Love , Yale University Press, 2009, New Haven/London, p. 6 e p. 23, n. 17)

Difficilmente si potrà contestare l’affermazione che we mentioned in Meier, page. 6 of its new fourth volume of A Marginal Jew. Perhaps it would be quite an exaggeration to say that the historical Jesus really was born with only historical EP Sanders. Nothing to say about this then. But the problems come with the footnote 17 (p. 23) that also fits the work of Meier Wright and Dunn, as examples of: 1) theological appropriation of the results of historical research (Wright), 2) the historical reconstruction service of a larger project-christological theological (Dunn).

Both points are highly questionable. Sorry, but Wright is not a theologian, who appropriates the results of historical criticism, or at least not in its Jesus & the Victory of God . What Meier Wright suits do not apply to him, but the works of Pannenberg, Kasper, Küng, Schillebeeckx, O'Collins, Bordoni, Sobrino, Schwarz, McDermott, Gamberini etc. Here are we to do with Christology that are siphoning off the results of historical research. But with Wright, however, have one student that [at least in his book on Jesus, the speech is rather different with regard to the overall project, as you might guess from the title reference to "The Question of God "] is proposed in the guise of historical, not a theologian. The questions that drive his work are: " How does Jesus fit into the Judaism of His day? What Were His AIMS? Why did he die? How did the early church as into Being, and why did it take the shape it did? and Why Are What They Are the Gospels? ( Jesus & the Victory of God , p. 90). That is, questions which lie mostly in a historical perspective, so at least nominally related to the program Sanders highlight the "connective links" (" there was a substantial consistency between what Jesus had in mind, the way in which saw the relationship with their nation and the religion of his people, the reason for his death and the beginning of the Christian movement "EP Sanders, Jesus and Judaism , London, Edward Arnold, 1990, p. 36). It is not that Wright is not a historian: the problem is rather that his historical reconstruction is based on an approach to the synoptic tradition that is no exaggeration to define -critical, in which not only told a parable or is declared inauthentic. It is therefore not, as Meier says, that his work is not an example of historical research on Jesus, is simply not a good example.

But the misunderstanding is even more in the way Meier framing the work of Dunn. As acknowledged by Meier himself, Jesus Remembered is a full work on the historical Jesus, and above all considerable level. At best, you may consider a "legacy" of "Christological interest," the considerable space devoted to the question of how Jesus understood himself (Part IV, pp.615-764), which is just a typical depth of Christological approaches, including whether by itself may simply be a question of historical (such as. in The Historical Figure of Jesus by EP Sanders ). But Meier dramatic make a mistake by claiming that, although a historical work, the Dunn's Jesus Remembered is part of a broader project Christological, for he is confusing the series in question ( Christianity in the Making - which has now been published the second volume, Beginning from Jerusalem, which - which may be questionable for his positions - is itself a work purely on the historical origins of the church) with a justly famous and important work of New Testament Christology of that Dunn, who was called, yes!, Christology in the Making (SCM Press, London, 1980 and subsequent editions) .

In short, while in terms of Wright, the error is intentional and is certainly a way to distance itself from His work in the most polite and politically correct as possible (not saying it is a historical rather than recognize that it is simply a bad historical work!), in the case of Dunn's error is probably unintentional, nevertheless seems bizarre, especially if we consider that Jesus Remembered goes to the back cover of your praise Meier!

A marginal ... mistake?

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Jesus' scholar of this aeon: poll reopened!

reopened the poll. You have until 2012 to vote for the best Quester this Jesus was, then - according to the latest rumors - the world should Finally, and then you will never have an opportunity to express your preferences. Hurry up then.

Compared with the former survey, as you may have noticed, have become substantially more candidates vying for the coveted award. There are all right, of course, but almost.

The survey was suspended with the following partial ranking:

6: Barbaglio

5: Fish

3: Benedict XVI, Jeremias, Meier

2: Allison, Chilton (clamoroso!), Ehrman, Joss, Messori (since ousted ex officio), Puig i Tarrech, Ricciotti, Sanders

1: Berger, Charlesworth, Dunn, Fredriksen, Horsley

A league characterized by a significant trend-conservative apologetics (see Benedict XVI, Messori, Ricciotti, Puig, Berger and in a sense also Jeremias), although at the top there are moderate to liberal scholars such as Fish and glare. Amazingly however, the preference for double Bruce Chilton, of which Italy has not been translated into anything.

But now on! By 2012 anything can happen, that even the latest (i Crossan, Borg and Mack with a loud collective zero) to become the first ...

PS

the total number of votes that appear now (below) includes solo i voti dalla riapertura (o nuova creazione) del sondaggio, non invece quelli del sondaggio vecchio, che sono stati tuttavia ugualmente ri-assegnati ai singoli studiosi.