By Outi Lehtipuu
In Debates over the Resurrection of the Dead, Outi Lehtipuu highlights the amazing commentary that during many early texts the way in which that trust in resurrection is formulated is used as an indication of inclusion and exclusion, not just with regards to non-Christians yet vis-a-vis different Christians. those that train differently have deviated from the reality, should not actual Christians, and do the works of the satan. utilizing insights from the sociological examine of deviance, Dr Lehtipuu demonstrates that labelling used to be used as a device for marking obstacles among those that belonged and those that didn't. This used to be vitally important within the fluid stipulations the place the small Christian minority teams stumbled on themselves. In a state of affairs the place there have been no universally accredited constructions that outlined what constituted the real Christian trust, a number of competing interpretations and their representatives struggled for attractiveness in their perspectives in keeping with what they believed to be the apostolic culture.
The so much hotly-debated element of resurrection was once no matter if it should entail the physique of flesh and blood or now not. while resurrection may occur was once heavily concerning this. Controversies died because the scriptural legacy was once ambiguous adequate to permit varied hermeneutical recommendations. The conflict over resurrection used to be heavily relating to the query of the way scriptures have been to be understood in addition to to what constituted the human self that may live to tell the tale loss of life. to illustrate this a large choice of texts are studied, from theological treatises (including appropriate Nag Hammadi texts) to apocryphal acts and martyrologies. Acknowledging the complexity and variety of the early Christian move, this quantity perspectives early Christian discourse as a part of the wider old discursive international the place related debates have been happening between either Jews and the bulk inhabitants.
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Additional info for Debates over the Resurrection of the Dead: Constructing Early Christian Identity
Acts 17:31–2; 23:6–8; 24:14–15. Vinzent, Christ’s Resurrection, 5–9. 8:4, 6; Shepherd of Hermas 5:7. In his opinion, those who denied bodily resurrection would have rejected martyrdom and maintained a strongly ascetic lifestyle and a docetic view of Jesus’ earthly life. 44,14–15; 25–6. ” (173) Gospel of Philip 68,26–8. ” (175) Setzer, Resurrection, 126. Michael Labahn and Outi Lehtipuu; Contributions to Biblical Exegesis & Theology 54; Leuven, Peeters, 2010), 165–7. 7:13–14; 24:13. I would be more cautious and say that general resurrection was not central to the early Christian tradition on Jesus.
Janssen, Anders ist die Schönheit, 104–6. (203) See PsJustin, On the Resurrection 2–4; Athenagoras, On the Resurrection 3–4, 7, 9; Tertullian, On the Resurrection 57, 60. 15:36. 15:50. ” But I would suggest that it also functions against those who think they need to bring “flesh” into the resurrection life. 15:36–8, 40–2. 15:42–3, 53–4. 15:51. 15:40, 44). 15:40–1. 1. Carsten Claussen, Jörg Frey, and Bruce Longenecker; JSNTSup 217; Sheffield, Sheffield Academic Press, 2002), 2–20. 5:2–4.
15–17. (247) See Räisänen, Rise of Christian Beliefs, 98–102. 1:23. 5:1–4. 2:12–13. However, if this is so, is there any way to distinguish between the two, a “present metaphorical” and a “future literal” sense, apart from a scholarly presupposition? Lincoln, Ephesians (Word Biblical Commentary 42; Dallas, Word Books, 1990), xlvii–lviii. 2:5–7. Wedderburn, Baptism and Resurrection: Studies in Pauline Theology against its GraecoRoman Background (Wissenschaftliche Untersuchungen zum Neuen Testament 44; Tübingen, Mohr Siebeck, 1987), 70–84.
Debates over the Resurrection of the Dead: Constructing Early Christian Identity by Outi Lehtipuu