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New Zealand - Mission Accomplished

Paolo and Lorenzo, returning from patrol fantastic in New Zealand, are already working with the authorities by a location to obtain the certificates and licenses required to accompany Italian travelers in protected areas of the two islands.

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The Elton (ἐλθὼν) Gospel. Scholar's version

1. "I think Jesus Was A compassionate,

2. super-intelligent

3. gay man

4. Who understood human problems.

5. On the cross, he Forgave the people who crucified HIM.

6. Jesus wanted us to be loving and forgiving (...)".

Elton John

Legenda:

Red: That's Jesus!

Pink: Sure sounds like Jesus

Gray: Well, maybe

Black: There's been some mistake

Questa è la mia valutazione della visione di Elton John su Gesù, resa attraverso i colori con cui il Jesus Seminar ha valutato i detti e gli atti di Gesù riportati nei quattro vangeli canonici e nel vangelo di Tommaso. (in realtà il Jesus Seminar ha offerto diverse interpretazioni dei colori: questa è la più informale e positiva).

Una breve giustificazione delle mie valutazioni.

Le affermazioni 1 e 6 colgono sicuramente un aspetto fondamentale e storicamente indiscutibile del messaggio e forse potremmo anche dire della personalità di Gesù.

At No 2 I have reserved the gray because it is not clear what Elton John meant by "intelligence", and on the other hand, whatever the kind of intelligence you have in mind, judgments of this kind can only be highly subjective.

At No 3 I gave the black because I do not think there is any historical basis for a claim of gender, peace and fleeing naked boys kissing Gnostics. Historically, if anything would be more plausible to say that Jesus was a real eunuch. In any case, it is almost certain that Jesus was an ascetic sexual matters: his celibacy, voluntary or forced (eunuch?) That were the case, is a very solid historical data and integrates seamlessly with the eschatological perspective of his message.

At No 4, I was graciously bestowed the color pink, as it is certainly possible to argue that Jesus understood the problems of the people around him: the poor, the oppressed, the marginalized, women, the sick, the possessed. However, Elton John's statement is too general and absolute you can assign the color red is said that Jesus understood all human problems tout court. For example, one could argue that his utopia of the kingdom of God, he lacked realism and therefore less well understood policy issues to what they knew to Caiaphas, Herod Antipas, Pontius Pilate Andreotti or (his other, less well-known contemporary).

At No 5 I have assigned the gray, because I do not have much confidence in the information about the Lucan Jesus' words on the cross (cf. Lk 23:34 as well as 22.46 and 22.39 to 43). I must say that this phrase that Luke puts into the mouth of Jesus is consistent with its message, so that we do have some gray "dots" pink.

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A Jesus who rejects the temple.

A Jesus who rejects the laws of purity.

A Jesus who rejects the sacrifices.

A Jesus that is presented publicly as the Son of man-in-ground, Messiah, the eschatological judge (and possibly be pre-existing).

E 'Ratzinger's Jesus?

Nooo, it's Jesus' Enoch!

(theologian, my fact hut!)

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Dillo meglio di Gesù!

"Seek ye first the kingdom of pure practical reason and its righteousness, and your goal (the benefit of perpetual peace) will be up there by himself."

(Immanuel Kant, To Perpetual Peace , 1795. Appendix I. The discrepancy between the moral and the political aim of perpetual peace)

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Bart Ehrman is: when the money is never enough

Three posts ago, I showed a sample taken for editorial ass.
Ora invece vorrei puntare l’attenzione su un piccolo e irrilevante, ma un po’ patetico, esempio di presa per il culo autoriale.
L’autore in questione è il popolarissimo studioso americano Bart Ehrman, il quale con tutti i libri che pubblica (peraltro regolarmente tradotti in diverse lingue), non avrebbe certo bisogno di ricorrere a certi mezzucci per incrementare le sue vendite.
Se prendete il suo libro Lost Christianities (Oxoford University Press, 2003; tradotto anche in italiano da Carocci: I cristianesimi perduti ), e andate a pag. 95-96, vedete che Ehrman introduce il capitolo 5 sui “poli opposti” degli ebioniti e dei marcioniti, parlando dell’ebraicità di Gesù.
In particolare Ehrman fa un conciso accenno al modo in cui i vari studiosi hanno diversamente inquadrato tale ebraicità all’interno di differenti profili sociali: rabbi e maestro della Legge, uomo santo intimo con Dio e dotato di speciali poteri, rivoluzionario anti-romano, radicale contro-culturale, mago, femminista, profeta apocalittico.
Al termine di questo elenco troviamo una noticina, in cui Ehrman rimanda il lettore interessato a scoprire quali studiosi abbiano sostenuto le singole interpretazioni da lui elencate, al suo libro Jesus. Apocalyptic Prophet of the New Millennium (Oxford University Press, 1999), e per la precisione alla nota n. 1 relativa alle pagine 21-22 (pagine in cui troviamo un analogo anonymous list of the various positions):
" For scholars who Represent These Various Positions, see Ehrman, Jesus: Apocalyptic Prophet, 21-22 n.1 .
Once the reference and then come to noticina, however, the reader's curiosity is blatantly frustrated! Everything is in fact what we find written: "See The following authors in the bibliography: SGF Brandon (Jesus as a revolutionary), R. Horsley (Jesus as a proto-Marxist), E. Schüssler Fiorenza (Jesus as a proto-feminist), M. Smith (Jesus as a magician), G. Downing and JD Crossan (Jesus as a Cynic) .
That's it.
Now what I wonder is, was it really necessary refer the reader to another book, miserable for three rows and six names of scholars? Ehrman could not repeat these three thin stripes even in his Lost Christianities, or alternatively refer the reader to a few publications that illustrate the different and more complete reconstruction of the historical Jesus proposed by scholars (eg. The book of Mark A. Powell - been out for five years when he wrote his reference Ehrman - and many others)??

Dear Bart, that figure ... Barbina

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News of Jesus (echo) apocalyptic?

John Bazzana on his blog commented on a discussion of Bond Helen topicality of the apocalyptic Jesus, a Jesus, according to Bond, now no longer qualifies as a guarantee against the suspicion of subjective projections by the historian.

fact, since the scenarios of environmental disasters are now on the agenda, that's a perspective like that of Mk 13 (earthquakes, famines, cosmic collapse) sounds very familiar today. The Apocalyptic Jesus, in short, no longer comes to us as a foreigner, pace of Schweitzer.

What to say? Helen Bond in my opinion is too good not to notice that that you have raised can be a very interesting question for Christian theology (and I believe that Moltmann has taken plenty of this report between Christian eschatology and the future of creation, even in the context of today's environmental issues), but certainly not concerned with the historical figure of Jesus

Leaving aside the question of how the apocalypse marciana material likely to be traced back to Jesus (and dell'apocalyptic Jesus even supporters tend to recognize only a few historical reminiscences lines), the key point is that the eschatological view of the historical Jesus was not focused on the end of the world, but on the coming of the kingdom of God (+ revelation of the Son man, court etc.).. And the kingdom of God had to do with the restoration of Israel (and the end of domain Rome and its employees), and a utopia of social justice especially for the benefit of poor and oppressed. The eschatology of Jesus, in short, his feet firmly on the ground, and the precision in the land of Palestine and especially in the first century Galilee. ev

Although quite likely that the solution of problems specific to that particular historical context, it rivestisse cosmic colors of their eyes (that which would have entailed a profound transformation of the reality and, in so-called "metaphysical") itself or environmental disasters or the destruction of life on earth, were the object of his reflection and its ad.

But the most striking difference is that while the apocalyptic Jesus "current" referred to earlier Bond is an ecologist its time, namely one that warns of the end of the world to avert the apocalyptic Jesus "historic" was the opposite, a deeply hoped that the advent of next Eschaton and found that rejoice.

So do not say that the historical Jesus apocalyptic can not be co-opted from the debates, ideologies and theologies of our time, but it certainly is not (at least directly) with respect to environmental issues (as well as those war, see nuclear wars, clashes of civilizations, etc..) endangering the life or habitability of our planet.

From this point of view it's me the first to say that: the end-of-the-world-Jesus is not the historical Jesus .

PS Meanwhile we have, I should disclose that Helen Bond a popular book on the historical Jesus at the end of this year. Those who wanted to know its scientific or see what he looks, it also serves here.