By Michael Wolter
The Radboud status Lectures in New testomony 2010 have been awarded via Prof. Michael Wolter (University of Bonn). His status lecture used to be entitled: ‘Which is the true Jesus?’. during this lecture he challenged some of the present perspectives in the ancient Jesus examine by means of seriously comparing the methods in a variety of different types. Afterwards this lecture was once awarded to quite a few students from various disciplines who method the matter from their specific views, therefore bringing a wealthy texture of insights, except attractive significantly with Wolter’s perspectives. therefore you can take pleasure in the function the search for the old Jesus performs inside a much broader framework. This ended in fascinating articles that not just care for historic, but additionally with philosophical and hermeneutical matters.
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Extra info for The Quest for the Real Jesus: Radboud Prestige Lectures by Prof. Dr. Michael Wolter (Biblical Interpretation Series, Volume 120)
The wrinkles which thy glass will truly show, Of mouthed graves will give thee memory, Thou by thy dial’s shady stealth mayst know, Time’s thievish progress to eternity. Look what thy memory cannot contain, Commit to these waste blanks, and thou shalt find Those children nursed, delivered from thy brain, To take a new acquaintance of thy mind. These offices, so oft as thou wilt look, Shall profit thee, and much enrich thy book. 1 They thought they could travel undisturbed to and * Paper read at the Third Session of the Princeton–Prague Biennale for Jesus Research, Prague, April 22–24, 2009.
According to Bultmann, the voice of the exalted Lord resounds in the “kerygma”, not that of the Jesus of history (458). Secondly, he defines the Gospels as sermons (450–451). In the light of his own remark that “echte GeschichtsInterpretation das damalige Jetzt zum heutigen macht” (465), one can ask if it is really inevitable to redefine the narrative interpretation of Jesus in the synoptics in terms of the Pauline “kerygma” in order to honour its impact on human self-understanding. Thirdly he adheres to Wrede’s thesis that the Messianic Secret in the Gospels serves to legitimate the unmessianic life of Jesus, “indem sie sie in das Licht der kerygmatischen Christologie stellt” (455).
The closest followers fail to understand his mission, 40 cilliers breytenbach Judas delivers him, Peter denies him, in the end they all flee and even the women seek his dead body although he repeatedly announced his resurrection (cf. du Toit 2006). Why have the disciples been refigured into this role? Isn’t it likely that here the past is “presentified”? Similar questions can be asked with reference to other narrative roles. Why is the literary figure of Jesus’ family depicted in a negative way?