Letter & Spirit, Vol. 9: Christ and the Unity of Scripture (Letter & Spirit Journal) by Scott Hahn & Leroy Huizenga & Michael Barber & William Bales & Brant Pitre & William Wright & Vincent Demeo

Author:Scott Hahn & Leroy Huizenga & Michael Barber & William Bales & Brant Pitre & William Wright & Vincent Demeo
Language: eng
Format: mobi
Tags: Religious Studies, Catholicism, Theology, Religious Studies & Reference, Religion & Spirituality, Christian Books & Bibles
Publisher: Emmaus Road Publishing
Published: 2015-02-08T07:00:00+00:00

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1 This article is a slightly expanded version of material that will appear in Brant Pitre, Jesus and the Last Supper (Grand Rapids: Eerdmans, 2015).

2 Significantly, this last question dates back to the work of Hermann Samuel Reimarus, at the very beginnings of the modern historical quest for the historical Jesus. See Hermann Samuel Reimarus, “The Aims of Jesus and His Disciples,” in his Fragments, ed. Charles H. Talbert, trans. Ralph Fraser (Philadelphia: Fortress, 1970 [orig. 1774–78]). More recently, see Ben F. Meyer, The Aims of Jesus (London: SCM, 1979).

3 For similar lists, see N. T. Wright, Jesus and the Victory of God: Christian Origins and the Question of God, Vol. 1 (Minneapolis: Fortress, 1996), 89–116; E. P. Sanders, Jesus and Judaism (Philadelphia: Fortress, 1985), 1.

4 Albert Schweitzer, The Problem of the Lord’s Supper, trans. A. J. Mattill, Jr., ed. John Reumann (Macon, GA: Mercer University Press, 1982 [orig. 1901]), 137.

5 Maurice Casey, Jesus of Nazareth: An Independent Historian’s Account of His Life and Teaching (London: T. & T. Clark, 2010), 59.

6 Craig S. Keener, The Historical Jesus of the Gospels (Grand Rapids: Eerdmans, 2009), 178.

7 Tom Holmén, Jesus from Judaism to Christianity: Continuum Approaches to the Historical Jesus, ed. Tom Holmen, Library of New Testament Studies 352 (Edinburgh: T. & T Clark, 2007), 1.

8 Amy-Jill Levine, The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus (San Francisco: HarperCollins, 2006), 20–21.

9 James D. G. Dunn, Jesus Rememhered, Christianity in the Making, Vol. 1 (Grand Rapids: Eerdmans, 2003), 86.

10 John P. Meier, A Marginal Jew: Rethinking the Historical Jesus, 4 vols. (5th vol. forthcoming), Anchor Yale Bible Reference Library (New Haven & London: Yale University Press, 1991, 1994, 2001, 2009), 4:7

11 Wright, Jesus and the Victory of God, 91.

12 See William Arnal, The Symbolic Jesus: Historical Scholarship, Judaism and the Construction of Contemporary Identity (Sheffield: Equinox, 2005).

13 For example, Martin Hengel and Anna Maria Schwemer, Jesus und das Judentum, Geschichte des frühen Christentums, Vol. 1 (Tübingen: Mohr-Siebeck, 2007); John Dominic Crossan, The Historical Jesus: The Life of a Mediterranean Jewish Peasant (San Francisco: HarperCollins, 1991); James H. Charlesworth, Jesus within Judaism: New Light from Exciting Archaeological Discoveries, Anchor Bible Reference Library (New York: Doubleday, 1990); Geza Vermes, Jesus the Jew: A Historian’s Reading of the Gospels (Philadelphia: Fortress, 1973).

14 In some ancient manuscripts of Luke’s Gospel, vv. 19b–20 are omitted. An enormous body of text-critical discussion has grown up around this issue, debating whether the so-called “longer version” (including vv. 19b–20) or “shorter version” (omitting vv. 19b–20) is original. In my opinion, the manuscript evidence for the longer version is simply too abundant to maintain the minority position, which has only a single Greek manuscript in its favor. For these and other reasons. I will adopt the longer version herein, referring the reader to the discussion in I. Howard Marshall, “The Last Supper,” in Key Events in the Life of the Historical Jesus, eds. Darrell L. Bock and Robert L. Webb, Wissenschaftliche Untersuchungen zum Neuen Testament 247, (Tübingen: Mohr Siebeck, 2009), 529–541; Bradly S.

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