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It seems that even in France , alas, the book was published by Hans Weder Gottesherrschaf und Gegenwart, 1993, translated here in Italy for Paideia in 2005 ( this time, and God's sovereignty ).
Weder is probably the last great representative of exegesis of school (post) bultmanniana. Although dated 1993, the book in question is a kind of hermeneutic essay eschatology of Jesus' characteristic of this school - by Bultmann himself Käsemann and Jüngel - trying to build some kind of hermeneutical castles ad Jesuit kingdom God Bultmann, however, had the good taste not to project his hermeneutic Existential Jesus, letting them remain in place (the apocalypse). Not so his disciples, including precisely our Weder.

There is no need to dwell here on the elegant musings of Weder (like, with the announcement of its close proximity to the worship of God, Jesus replaces the chronological understanding of the apocalyptic, its understanding kairological, that the future of God goes right into this, like everything else in the part, putting an end to the power that the past with its present and blame it on the setting in motion the human existence bla bla bla).
Anyone interested in issues of theological hermeneutics eschatology of Jesus (because of this if tratta, e di storia nient'affatto ...), if it pure compressed libretto, che costa pochissimo, è breve e, nonostante the elucubrazioni, spun through abbastanza Liscio. Ciò che
that it interessatipossono è invece che presentazione del libro the hanno dato Editions du Cerf. Citiamola:

This little book by Hans Weder, published in 1993 in Germany, "is an important element of the contemporary debate about the historical Jesus and the eschatological question (Elian Cuvillier). The author, who claims postbultmannienne tradition, is committing a polemic against some researchers of the "third quest" who see the historical Jesus a representative of the Jewish apocalyptic which he would share the worldview and eschatology. Hans Weder, however, relieve the originality of the eschatology of Jesus and early Christianity through reflection on the understanding of time. Chronological representation of apocalyptic that the wicked old aeon will give way to the new aeon, the kingdom of God, is abolished. The kairos is fulfilled, there is no discontinuity between the eons, which is accomplished in this does not herald the end of time, but it is a fragment of God's future that emerges so lightning in our present. It

in modo cui viene riassunta la posizione di Weder è certamente esatto. E altrettanto esatto è che per Weder, così come per Käsemann, l'annuncio gesuano del regno di Dio, pur prendendo la "carne" (immagini, linguaggio) dall'apocalittica giudaica, se ne distingue essenzialmente (e lo stesso vale ovviamente rispetto all'annuncio apocalittico del Battista). In tutto questo il libro di Weder pare l'epitome perfetta di quella corrente di studi (e che coincide appunto con i post-bultmanniani) che si suole definire New o Second Quest.
La cosa interessante però è che l'Editore francese presenta il libro come se A) costituisse un elemento importante del dibattito contemporaneo sull'escatologia di Gesù; B) ingaggiasse una polemics with the proponents of the "apocalyptic Jesus" of the Third Quest.
On the basis of such a presentation, everyone would expect some kind of critical discussion of the work of Sanders and Meier (not to say Fredriksen, Allison, Ehrman - and somewhat Wright), Third-Questers excellent attributing to Jesus a strong apocalyptic eschatology chronologically imminent.
But in what our poor reader encountering disappointment when, just come home and browsing the bibliography of volume, to find that is not mentioned a single book or article in English (with the noble exception of good old Liddell-Scott!), When The Third Quest (mean whatever you want with it) is known to "stuff Anglophone, or at least it was in 1993 (in the second half of the 90 different contributions coming from France, Germany and Scandinavia).
So after the high-sounding proclamations, you realize that certains chercheurs de la troisième quête which Weder argues are in fact ... Werner Georg Kümmel and Erich Grasser!

Du Cerf Congratulations dear!

________________

PS Someone will ask, perhaps for the French edition , Weder decided to update his text, adding un'infuocata appendix against Sanders, Meier and his compatriots apocalyptic Becker and Lüdemann (Theissen and I would say)? It may be doubted. Weder's book was an example of self-isolation and typically Teutonic (see also books Gnilka) in 1993, it is doubtful that it has changed its mindset exegetical in the meantime. Moreover, the publisher says that this is an updated edition, and the tiny number of pages (98 - 85 but the Italian edition is the index that is already on page 7) does not let it not be assumed.

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Karahnjukar

After a few years back for a time on each of Project Karahnjukar . Who was in Iceland with us know the story.
Following are two videos. The first is an excerpt of the documentary "Karahnjukar" we realized in 2006, the second is a trailer of the documentary "Dreamland" produced by the Icelandic author Andri Snær Magnasson. Enjoy

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Jesus according to the unanimous testimony of Mark and Q

As is known, including Marco and the Q tradition there are a number of important overlaps. I think Benedict Viviano has written a few years ago an article on this topic. I will try to read it as soon as possible. In the meantime, I offer below a list of these overlaps. In a second step, if necessary, we'll draw some comments.

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Many people from Judea / from the region flock to Jordan to be baptized by John in the water, which calls for repentance in the face of the baptism in fire / spirit will be managed by the strongest who comes after him (cf. . Q from 3.2 to 9, from 3.16 to 17 / / MC 1.4 to 5; 1:7-8).

Jesus was baptized by John, and on this occasion sees the heavens opened, experience the indwelling of the Spirit and the divine sonship (see Q 3.21 to 22 / / Mark 1:9-11).

Jesus is led by the Spirit into the desert, where for forty days tempted by Satan (see Q 4.1 to 2 / / Mk 1:12-13).

Jesus comes in Nazara / in his own country (see Q 4.16 / / MC 6.1).

Jesus warns that the measure with which you measure will be measured (see Q 6.38 / / Mk 4:24).

Jesus emphasizes that the essential thing is to do the will of God (see Q 6.46 / / Mk 3:35).

Jesus enters Capernaum (see Q 7.1 / / MC 2.1).

Jesus applies to John's prophecy of Isaiah about the messenger (from 7.24 to 27 Q / / MC 1.2).

Jesus instructs the disciples to the mission: not carry or purse or bag, stick no / yes (10.3 Q / / Mk 6.8); into the houses, a message announcing the eschatological (nearness of the kingdom / repentance), and healing the sick (cf. Q 10.5 to 9 / / 6.10 to 13 Mc). Shake the sand / earth from shoes or from under your feet, in the case of non-acceptance (see Q 10.10-12 / / Mk 6:11).

Jesus says that anyone who receives them / receives one such child in his name, and he welcomes the one who sent him (see Q 10.16 / / Mk 9:37).

Jesus was accused by some / scribes to cast out demons with the help of Beelzebul. Jesus says that a kingdom and a house that is divided in themselves, can not stand (see 11.14 to 18 Q / / 3.22 to 25 Mc), [and that the kingdom of God is now / Satan's end (see Q 11.19 b / / Mk 3:26).

Jesus says that the house of a strong can not be sacked, but the strongest one wins / ties it, then it can be looted (see Q 11.21-22 / / Mk 3:27).

Jesus says that whoever is not with him is against him or who is not against him is for him (see Q at 11.23 / / Mk 9.40). Some

/ Pharisees asked Jesus for a sign. Jesus points out that this generation asks for a sign, but says that it will receive some / any except the sign of Jonah (see Q 11,16.29-30 / / Mk 8:11-12).

Jesus notes that a lamp should not be placed in a hidden place / under a bushel, or under the bed, but on the chandelier (see Q 11.33 / / bc Mk 4.21).

Jesus railed against the Pharisees / exegetes of Law, who love places of honor at banquets and in the synagogues and to be greeted in the streets (see Q 11.42-44 / / Mc 12.38 c-39).

Jesus ruled that there is nothing covered / hidden / secret that will not be exposed / revealed / known / come to light (see Q 12.2 / / Mk 4:22).

Jesus warns that the position taken against him before men, the Son of man shall be ratified before the angels (see Q 12.8-9 / / Mark 8.38).

Jesus warns that anyone who says a word against a man (a son of man), he will be forgiven any curse pronounced by the children of men will be forgiven them, but who says a word / blasphemy against the Holy Spirit, not the will be forgiven (see Q 12.10 / / 3.28 to 29 Mc).

Jesus invites his disciples to not worry about what to say when it will be brought before the synagogues, because the Spirit will teach what to say / speak (see Q 12.11-12 / / Mc 13.9 to 11).

Jesus is not recommended to have a treasure on earth / sell what you have, and to be quite a treasure in heaven (cf. 12.33-34 / / Mk 10:21 b).

Jesus exhorts his disciples to be ready / to watch, as the Son of Man / the landlord is unexpected in an hour / not known (see Q 12.40 / / Mk 13:35).

wonders what Jesus compare the kingdom of God is like a mustard seed, which sown, grows into a tree / large vegetable in whose shadow / between the branches of which can shelter the birds of the sky (see Q 13.18-19 / / Mark 4:30-32).

Jesus emphasizes that to be his disciples must be taken la propria croce (cfr. Q   14,27 // Mc 8,34b), e ammonisce che chi vuol salvare la sua vita, la perderà, e chi perde la sua vita per causa sua, la salverà (cfr. Q 17,33 // Mc 8,35).

Gesù osserva che il sale e buono, ma se diventa insipido, con che cosa lo si salerà/gli si renderà il sapore? (cfr. Q 14,34 // Mc 9,50).

Gesù sentenzia che chiunque ripudia sua moglie e ne sposa un’altra, commette adulterio, e che chi sposa una ripudiata/la moglie che ha ripudiato il marito e ne sposa un altro, commette adulterio (cfr. Q 16,18 // Mc 10,11-12).

Gesù ammonisce che per colui che causa scandali, sarebbe meglio per lui che gli fosse appesa al collo una macina da mulino e venisse gettato nel mare (cfr. Q 17,1-2 // Mc 9,42).

Gesù assicura che chi, avendo fede, dice a questo sicomoro/a questo monte: Sradicati/Levati e sìì trapiantato/gettati nel mare, esso gli obbedirà (cfr. Q 17,6 // Mc 11,23).

Gesù mette in guardia i discepoli dal seguire/credere a chi dica loro: Ecco, è nel deserto/il Cristo è qui, ecco è nelle stanze interne/il Cristo è là (cfr. Q 17,23 // Mc 13,21).

[Gesù parla di posti/troni su cui i discepoli siederanno nella sua gloria/nella gloria del Figlio dell’uomo/nel regno (cfr. Q 22,28-30 / / Mc 10,37.39)]

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historiographic The Significance of the Bradford (Caird) Family

The publisher of Brescia, Paideia has just published a book translated and English exegete George Bradford Caird, language and imagery in Bible ( The Language and Imagery of the Bible ), originally published in 1980. A work that the author describes as "a textbook for elementary semantics exemplified by drawing the Old and New Testament" (p. 14).

Personally, I have got to read all, or even for the most part, neither in English nor Italian, and I do not think I can overcome this "missing" for a long time.

Nevertheless, for what concerns the main subject of this blog, the book Caird, even the figure of Caird, has an undeniable importance historiography.

begin with the figure: GB Caird, professor at the glorious University of Oxford ( "I listened to other students talking about Caird 'defending the walls of Oxford Against the German invasion'" , reports picturesquely MJ Borg in "A Temperate Case for a non-eschatological Jesus "Foundations & Facets Forum 2 (1986) 81-102), was the Doktorvater two Jesus Questers of the most popular in the last two decades: the time Anglican bishop NT Wright and his American buddy Marcus J. Borg, coordinating their doctoral dissertations on Paul and the politics of Jesus instead

Coming to the book, the last chapter, the 14th, is dedicated to "the language of eschatology." Well, this is a fundamental element for its direct and decisive influence that had in how his "godchildren" Wright and Borg have conceived the relationship between Jesus el'escatologia.

Here is clearly not possible to go into details of the matter, I prefer to leave the floor directly to the three scholars, bringing some significant citations.

Caird:

"My proposal can be illustrated in three propositions: (...) 1. The biblical authors believed the letter that the world had a beginning in the past and would have a purpose in the future. 2. They regularly use the language of the end of the world in a metaphorical sense to talk about what they knew well not be the end of the world. 3. As with all other uses of the metaphor, it must be remembered that it is probable in the sign of a misunderstanding by the literalness of the audience, and it is possible confusion of boundaries between vehicle and tenor by the speaker "(GB CAIRD, Op. cit. , p. 311).

BORG:

“The threat tradition of the synoptics thus contains two elements. On the one hand, decisions taken for or against the mission of Jesus would have eternal consequences (e.g. Mk 9:43-48; Lk 10:12-15 par., 11:31-32 par.; 12:8-9 par.; Mt 25,31-46). But this was not imminent, nor was this the primary source of urgency. [Si tratta del punto n. 1 di Caird]. What was imminent was the historical consequence of continuing to pursue the quest for holiness as separation (…): the threatened destruction of Jerusalem and the Temple (..). That was the crisis Jesus announced to his contemporaries. (…) only the imagery of cosmic world disorder and Judgement Would Have Been Adequate to speak of the destruction of Jerusalem and the Temple (...). The position maintained here, then, Is that the transcendent imagery (...) Which speaks of Imminent universal disorder, is consistent with the threat of the destruction of Jerusalem and the Temple. Such language only Was Sufficient to express the Significance of the Destruction of Jerusalem [and this is the No 2 of Caird]. "

(MJ BORG, Conflict, Holiness and Politics in the Teaching of Jesus , 2nd ed., Trinity Press International, Harrisburg, 1998, pp. 227-229, 1st ed. 1984).

WRIGHT:

"Within the mainline Jewish writings of this period (…), there is virtually no evidence that Jews were expecting the end of the space-time universe. There is abundant evidence that they, like Jeremiah and others before them, knew a good metaphor when they saw one, and used cosmic imagery to bring out the full theological significance of cataclysmic socio-political events” (N.T. WRIGHT, The New Testament and the People of God , SPCK/Fortress, London/Minneapolis, 1992, p. 333).

“(…) the imagery of Mark 13,24-5, 27 can be easily understood. These verses, as Caird urged, are not ‘flat and literal prose’. They do not speak of the collapse or end of the space-time universe. They are (…) typical Jewish imagery for events within the present order that are felt and perceived as ‘cosmic’ or, as we should say, as ‘earth-shattering’. More particularly, they are regular Jewish imagery for events that bring the story of Israel to its appointed climax. (…) The result of ‘the vindication of the son of man’ is that exile will at last be over (…). The promises to Jerusalem, to Zion, are now transferred to Jesus and his people. Meanwhile Jerusalem herself has become the great enemy, the city whose destruction signals the liberation of the true people of God” (N.T. WRIGHT, Jesus and the Victory of God , SPCK/Fortress, London/Minneapolis, 1996, pp. 362-363).

[Wright absolutizes point No 2 of Caird, leaving completely drop the point No 1 - and introducing compensation - as is clearly seen - instead of "crass literalism" that he attributes to the traditional interpretation of eschatology, a no less "crass" and blatant apologetics reading, including well said Paula Fredriksen: "This hypothesis is parsimonious and Coherent, offering the Simplest explanation so far of the rise of Chrisitanity: Jesus created it" (P. Fredriksen, "What You See Is What You Get: Context and Content in Current Research on the Historical Jesus" Theology Today 52 (1995) 75-97, p. 89)].

the reader to judge the plausibility of the interpretation offered by the family of eschatology Bradford.

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Questions and reflections before opening the book Pieter Craffert

Over the next few days (which may be a couple of weeks) I would like to have fun reading: Pieter F. Craffert, The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological-Historical Perspective , Cascade Books, Eugene, 2008. The idea to cover certain aspects of the figure of Jesus (exorcisms, healings, revelations) through the trans-cultural model of the shaman is not new, in fact I think that has already been "cleared" in the Italian publishing a contribution (now I can not remember exactly who - perhaps John Pilch?) in the volume edited by W. Stegemann - BJ Malina - G. Theissen, The new historical Jesus , Paideia, 2006. The monograph Craffert should, however, I believe, be the fullest expression to date of this interpretative.

In fact, I'm tempted to say that an important step in this direction had already done more than twenty years ago, Marcus J. Borg (see Jesus: A New Vision. Spirit, Culture and the Life of Discipleship , Harper San Francisco, San Francisco, 1987), which he played - in turn connected to the thesis of G. Vermes on charismatic Galilean - Jesus as a Spirit person "who is in touch with the beneficial power" of the other realm, "and can mediarne experience to others, particularly through the development of a" wisdom subversive, "which heads a precise political practice" inclusiveness "(and anti-nationalist or anti-zealot, a characterization that it will be less in more recent work of Borg in 2007).

But even without having read the book, I've got to understand that Craffert with his work means to distance themselves from all Jesus Questers in general (including Borg and the Jesus Seminar), all "guilty" to his eyes adhere to the sterile "authenticity paradigm" and Traditionsgeschichte.

And this is already one of the big question marks with which I come near to the book: Why oppose anthropological approach and historical-critical approach? From this point of view, seem at first glance, shared some findings that Craffert moves his colleague Andries Van Aard ( http://www.up.ac.za/dspace/bitstream/2263/7431/1/ VanAarde_Anthropological% 282008% 29.pdf ), which, to be precise - we appreciate the work Craffert - feels that the integration, rather than either / or between the two aprrocci.

And another big question mark mi si è profilato innanzi sfogliando (molto, troppo, velocemente) le pagine di The Life of a Galilean Shaman , là dove Craffert si sofferma sui due aspetti centrali del "messaggio" di Gesù - il regno di Dio e il Figlio dell'uomo - , argomentando che essi, una volta considerati all'interno del modello di quella specifica figura sociale che è lo sciamano, cessano di essere concetti o simboli che fanno riferimento ad "entità esterne" e oggettivabili (il Figlio dell'uomo come essere celeste e il regno di Dio come realtà realizzabile), e diventano, in qualche modo, semplici espressioni, culturalmente determinate, dell'esperienza visionaria del divino vissuta dallo sciamano.

In poche parole, The second big question with which I come near to the book of Craffert is: if the kingdom of God is not merely a linguistic coding of a mystical experience, how is it that our shaman Jesus ends his life on a cross as a political rebel?

We'll see if the read end to confirm, or to respond to clear (such as sore places) these points of my original question.