Jesus Of Nazareth Part Two
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Alberto Giglioli. “Il giorno dell’ultima Cena e l’anno della morte di Gesù”. Rivista Biblica 10 (1962): 156-81.
From the immense quantity of literature on the dating of the Last Supper and of Jesus’ death, I would like to single out the treatment of the subject, outstanding both in its thoroughness and its accuracy, found in the first volume of John P. Meier’s book A Marginal Jew: Rethinking the Historical Jesus. Vol. 1, The Roots of the Problem and the Person. New York: Doubleday, 1991 (pp. 372-433).
For the content of the Last Supper tradition, I have found particularly helpful the various relevant studies by Rudolf Pesch. In addition to his commentary Das Markusevangelium: Zweiter Teil (Freiburg: Herder, 1977), I would also mention: Das Abendmahl und Jesu Todesverständnis, Quaestiones disputatae, vol. 80 (Freiburg: Herder, 1978); “Das Evangelium in Jerusalem”, in Das Evangelium und die Evangelien: Vorträge vom Tübinger Symposium 1982, ed. Peter Stuhlmacher (Tübingen: Mohr Siebeck, 1983), pp. 113-55.
Another study of lasting importance is Joachim Jeremias. The Eucharistic Words of Jesus. Translated by Norman Perrin. London: SCM Press, 1966.
Erik Peterson. “Die Kirche”. In Theologische Traktakte: Augewählte Schriften. Vol. 1, edited by Barbara Nichtweiß. Würzburg: Echter, 1994 (pp. 245-57).
Louis Bouyer. Eucharist: Theology and Spirituality of the Eucharistic Prayer. Translated by Charles Underhill Quinn. Notre Dame, Ind.: University of Notre Dame Press, 1968.
Peter Fiedler. “Sünde und Vergebung im Christentum”. Internationale Zeitschrift für Theologie Concilium 10 (1974): 568-71.
Dietrich Bonhoeffer. The Cost of Discipleship. Translated by R. H. Fuller. Revised by Irmgard Booth. 2nd, rev. ed. New York: Macmillan, 1959 (chap. 1).
Ulrich Wilckens. Theologie des Neuen Testaments. 6 vols. Neukirchener Verlag, 2002-2009 (vol. 1/2, pp. 77-85).
Norbert Baumert and Maria-Irma Seewann. “Eucharistie ‘für alle’ oder ‘für viele’?” Gregorianum 89 (2008): 501-32.
Ferdinand Kattenbusch. “Der Quellort der Kirchenidee”. In Harnack-Ehrung: Beiträge zur Kirchengeschichte, ihrem Lehrer Adolf von Harnack zu seinem siebzigsten Geburtstage dargebracht von einer Reihe seiner Schüler. Leipzig: J. C. Hinrichs, 1921 (pp. 143-72).
Willy Rordorf. Sabbat und Sonntag in der Alten Kirche. Zurich: Theologischer Verlag, 1972.
_____. Lex orandi—lex credenda: Gesammelte Aufsätze zum 60. Geburtstag. Freiburg (Switzerland): Universitätsverlag, 1993 (esp. pp. 1-51).
Josef Andreas Jungmann, S.J., Messe im Gottesvolk: Ein nachkonziliarer Durchblick durch Missarum Sollemnia. Freiburg: Herder, 1970.
This chapter had just been completed when Manfred Hauke published a short and thorough study: “Für viele vergossen”: Studie zur sinngetreuen Wiedergabe des pro multis in den Wandlungsworten. Augsburg: Dominus-Verlag, 2008.
Chapter Six: Gethsemane
For the topography of Gethsemane, see: Gerhard Kroll. Auf den Spuren Jesu. 5th ed. Leipzig: St. Benno, 1975.
Alois Stöger. The Gospel according to Saint Luke. Translated by Benen Fahy. 2 vols. London: Burns & Oates, 1969.
Rudolf Bultmann. The Gospel of John: A Commentary, Translated by G. R. Beasley-Murray. Oxford: Blackwell, 1971.
For the Council of Chalcedon, see Aloys Grillmeier, Christ in Christian Tradition, vol. 1, From the Apostolic Age to Chalcedon (451), trans. John Bowden, 2nd rev. ed. (Atlanta: John Knox Press, 1987); for the Council’s subsequent history, see vol. 2, esp. pt. 1, Reception and Contradiction: The Development of the Discussion about Chalcedon from 451 to the Beginning of the Reign of Justinian, trans. Pauline Allen and John Cawte (Atlanta: John Knox Press, 1987).
The troubled history of the reception of the Council of Chalcedon is thoroughly and accurately presented in: Hans-Georg Beck. “The Early Byzantine Church”. In History of the Church. Edited by Hubert Jedin. Vol. 2, pt. 4. London: Burns & Oates, 1980 (pp. 421-514).
For Maximus the Confessor, see: Christoph Schönborn. God’s Human Face: The Christ-Icon. Translated by Lothar Krauth. San Francisco: Ignatius Press, 1994 (pp. 102-33). Also: François-Marie Léthel. Théologie de l’agonie du Christ: La Liberté humaine du Fils de Dieu et son importance sotériologique mise en lumière par saint Maxime le Confesseur. Paris: Beauchesne, 1979.
Joachim Jeremias. “Abba”: The Prayers of Jesus. London: SCM Press, 1967 (pp. 11-65).
An important text on the theology of the Mount of Olives is: François Dreyfus. Did Jesus Know He Was God? Translated by Michael J. Wrenn. Chicago: Franciscan Herald Press, 1989.
Albert Vanhoye. Let Us Confidently Welcome Christ Our High Priest. Translated by Joel Wallace. Leominster: Gracewing, 2010.
Adolf von Harnack. “Zwei alte dogmatische Korrekturen im Hebräerbrief”. In Sitzungsberichte der Preußischen Akademie der Wissenschaften. Berlin, 1929 (pp. 69-73, esp. 71). See also the in-depth exegesis of the text of Hebrews 5:7-10 in Der Hebräerbrief. Übersetzt und erklärt von Knut Backhaus. Regensburger Neues Testament. Regensburg: Pustet, 2009 (pp. 206-11).
Chapter Seven: The Trial of Jesus
The classic study of the trial of Jesus is still: Josef Blinzler. Der Prozess Jesu. 4th ed. Regensburg: Pustet, 1969. Translated into English by Isabel and Florence McHugh as The Trial of Jesus, 2nd rev. ed. (Westminster, Md.: Newman Press, 1959).
On historical questions, I am essentially following: Martin Hengel and Anna Maria Schwemer. Jesus und das Judentum. Tübingen: Mohr Siebeck, 2007 (pp. 587-611).
Important insights can be gleaned from: Franz Mußner. Die Kraft der Wurzel: Judentum—Jesus—Kirche. Freiburg: Herder, 1987 (esp. pp. 125-36).
For John’s presentation of the trial and for the question of truth, I have drawn upon: Thomas Söding. “Die Macht der Wahrheit und das Reich der Freiheit: Zur johanneischen Deutung des Pilatus-Prozesses”. Zeitschrift für Theologie und Kirche 93 (1996): 35-58.
Gerhard von Rad. Old Testament Theology. Vol. 1, The Theology of Israel’s Historical Traditions. Translated by D. M. G. Stalker. Edinburgh and London: Oliver and Boyd, 1962.
Charles K. Barrett. The Gospel according to St. John. 2nd ed. London: SPCK, 1978.
Rudolf Pesch. Das Markusevangelium: Zweiter Teil. Freiburg: Herder, 1977 (pp. 461-67).
Joachim Gnilka. Das Matthäusevangelium: Zweiter Teil. Freiburg: Herder, 1988.
Francis S. Collins. The Language of God: A Scientist Presents Evidence for Belief. New York: Free Press, 2006.
Chapter Eight: Crucifixion and Burial of Jesus
There is an impressive analysis of Isaiah 53 in: Marius Reiser. Bibelkritik und Auslegung der Heiligen Schrift: Beiträge zur Geschichte der biblischen Exegese und Hermeneutik. Tübingen: Mohr Siebeck, 2007 (pp. 337-46).
Likewise, for Plato and the Book of Wisdom, see Reiser, Bibelkritik, pp. 347-53.
For the inscription over the Cross, see: Ferdinand Hahn. Christologische Hoheitstitel: Ihre Geschichte im frühen Christentum. 3 rd ed. Göttingen: Vandenhoeck & Ruprecht, 1966 (pp. 195-96). Translated into English by Harold Knight and George Ogg as The Titles of Jesus in Christology: Their History in Early Christianity (New York: World Publishing, 1969).
For modern theologies of God’s pain and Jesus’ suffering at God’s absence, I refer the reader to: Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology, trans. R. A. Wilson and John Bowden (New York: Harper, 1974), and Hans Urs von Balthasar, Theo-Drama, vol. 5: The Last Act, trans. Graham Harrison (San Francisco: Ignatius Press, 1998).
Rudolf Bultmann. “The Primitive Christian Kerygma and the Historical Jesus”. In The Historical Jesus and the Kerygmatic Christ: Essays on the New Quest of the Historical Jesus. Translated and edited by Carl E. Braaten and Roy A. Harrisville. New York: Abingdon Press, 1964 (pp. 15-42).
Rudolf Pesch. Das Markusevangelium: Zweiter Teil. Freiburg: Herder, 1977 (pp. 468-503).
Rudolf Schnackenburg. The Gospel according to St. John. Vol. 3. Translated by David Smith and G. A. Kon. New York: Crossroad, 1982 (pp. 268-99).
For the final section, see vol. 11 of my collected writings: Theologie der Liturgie. Edited by Gerhard Ludwig Muller. Freiburg: Herder, 2008. An English translation of this volume is forthcoming (San Francisco: Ignatius Press, 2012).
Chapter Nine: Jesus’ Resurrection from the Dead
Fundamental for exegetical questions (confessional tradition, appearances, and so on) is: Béda Rigaux. Dieu l’a ressuscité: Exégèse et theologie biblique. Gembloux: Duculot, 1973.
Also important is: Franz Mußner. Die Auferstehung Jesu. Munich: Kösel, 1969.
Helpful insights are provided in: Thomas Söding. Der Tod ist tot, das Leben lebt: Ostern zwischen Skepsis und Hoffnung. Ostfildern: Matthias Grünewald, 2008.
An earlier analysis of 1 Corinthians 15, which I am broadly following here, is contained in my small book: The God of Jesus Christ: Meditations on the Triune God. Translated by Brian McNeil. San Francisco: Ignatius Press, 2008 (pp. 92-101).
Josef Blank. Paulus und Jesus: Eine theologische Grundlegung. Munich: Kösel, 1968.
Rudolf Bultmann. New Testament and Mythology. Translated by Schubert M. Ogden. London: SCM Press, 1985.
Hartmut Gese. “Die Frage des Weltbildes”. In Zur biblischen Theologie: Alttestamentliche Vorträge. Beiträge zur evangelischen Theologie, vol. 78. Munich: Kaiser, 1977 (pp. 202-22). Translated into English by Keith Crim as Essays on Biblical Theology (Minneapolis: Augsburg Publishing House, 1981).
Hans Conzelmann. “Zur Analyse der Bekenntnisformel I. Kor. 15, 3-5”. Evangelische Theologie 25 (1965): 1-11, esp. 7-8. Also found in: Conzelmann. Theologie als Schriftauslegung: Aufsätze zum Neuen Testament. Beiträge zur evangelischen Theologie, vol. 65. Munich: Kaiser, 1974 (pp. 131-41, esp. 137-38).
Martin Hengel and Anna Maria Schwemer. Jesus und das Judentum. Tübingen: Mohr Siebeck, 2007.
Friedrich Hauck. Article “alas”. In Theological Dictionary of the New Testament. Vol. 1. Edited by Gerhard Kittel. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1965 (pp. 228-29).
In addition, the reader is referred to commentaries, especially to Ulrich Wilckens. Theologie des Neuen Testaments. 6 vols. Neukirchener Verlag, 2002-2009. Vol. 1/2, pp. 107-60.
GLOSSARY
(PREPARED BY THE PUBLISHER)
Abba: Aramaic word for “father”. The word was used by Jesus to address God (Mk 14:36). It reflects God’s unique relationship to Jesus. Paul also uses it as a way Christians address God in prayer (Rom 8:15; Gal 4:6). Some scholars hold that the word reflects an intimate form of address a small child would use for his father.
Abomination that makes desolate: An act of sacrilege that profaned the sacrificial cult of the Jerusalem Temple (see Dan 9:27; 11:31; 12:11). In the Book of Daniel, it refers to the seizure and profanation of the sanctuary by Antiochus Epiphanes in 167 B.C. Jesus used the expression in his eschatological discourse (Mt 24:15; Mk 13:14; translated “desolating sacrilege” in the RSV) to refer to a future sign for people to flee Jerusalem. Many commentators understand the sign to have been the Roman desecration of the Temple in A.D. 70. Pope Benedict does not reject this view, but he mentions another theory—that the “abomination that makes desolate” was taken to be the appointment of the former high priest Annas II, in A.D. 66, as a Jewish military leader against the Romans. In A.D. 62, Annas decreed the death of James, “the brother of the Lord” and leader of Jewish Christians. According to Benedict, Christians may have seen Annas’ military appointment as the sign to flee Jerusalem.
Antiochus IV: Ruler of the Seleucid Empire (Syria) from 175 B.C. until his death in 163 B.C. Also known as Antiochus Epiphanes (Greek, “manifest divine one”). He invaded Jerusalem in 167 B.C., set up an altar to Zeus Olympios in the Temple (2 Mac 6:2), and there sacrificed swine. The Book of Daniel (9:27; 11:31; 12:11) and 1 Maccabees 1:54 refer to this incident.
Augustine: Bishop, theologian, and Doctor of the Church (A.D. 354-430), sometimes called the “Second Founder of the Faith” because of his vast theological, pastoral, and literary contribution to Christianity.
Bar Kochba: Simon Bar-Kochba (meaning “son of the star” in Aramaic); led a revolt against Roman occupation of Judea in A.D. 132. He succeeded in his initial attempt and for three years ruled Judea as an independent country, after which time the Romans took back Judea and Bar Kochba was defeated. He consciously presented himself as a Messianic figure.
Barabbas: Political revolutionary whose agitations the Romans put down. The crowds intimidated Pontius Pilate into releasing Barabbas, a political Messianic figure, instead of Jesus (Mt 27:15-21; Mk 15:6-11; Lk 23:13-18; Jn 18:39-40). “Barabbas” is Aramaic for “son of the father”.
Barrett, Charles K.: New Testament scholar (b. 1917). Emeritus professor of divinity at the University of Durham.
Baumert, S.J., Norbert: Jesuit and professor emeritus of New Testament theology at the Sankt Georgen Graduate School of Philosophy and Theology in Germany. He is coauthor, with Maria-Irma Seewann, of an important article on the meaning of Jesus’ words “for many” used at the Last Supper.
Berakah: The Hebrew term for “blessing”. It often refers to a Jewish prayer formula used for praise and thanksgiving. Examples can be found in the Old Testament (1 Chron 29:10-13; Ps 135:21; Dan 3:3-68) as well as the New Testament (Lk 1:68-79; Eph 1:3-10).
Bonhoeffer, Dietrich: German Lutheran theologian and pastor (1906-1945) executed for his anti-Nazi activities. He was critical of the idea of “cheap grace”, too-easy forgiveness. His book The Cost of Discipleship stressed the demands of being a follower of Christ in the difficulties of “real life”.
Book of Jubilees: A Jewish religious text from the second century B.C. It retells the biblical story from Creation to the Exodus, embellishing it with traditional elements said to have been revealed to Moses. Distinctive of the book is its conception of time: it divides history into forty-nine-year Jubilee cycles and follows a 364-day solar calendar (instead of the 354-day liturgical calendar used in the Temple of Jerusalem).
Bouyer, Louis: Prolific French theologian and former Lutheran minister (1913-2004) who entered the Catholic Church in 1939. He was a leading twentieth-century figure in the Catholic biblical and liturgical movements, and he influenced the Second Vatican Council. Pope Benedict refers to Father Bouyer’s efforts to trace the development of the Christian eucharistic liturgy from the Jewish berakah.
Brandon, S. G. F.: British Anglican religious scholar and minister (1907-1971) best known for his work on comparative religion and for his thesis that Jesus was a political revolutionary shaped by the Zealots.
Bultmann, Rudolf: German Protestant biblical scholar and theologian (1884-1976) who attempted to “de-mythologize” Christianity—to separate what he considered the essence of Christianity from the world view of the scriptural authors, which he regarded as mythological. Bultmann was also among the leading proponents of “form criticism”. He also maintained that the Gospels were not historical narratives but theology reshaped into the form of a story. He believed that Christianity needed to be understood in terms of the early philosophy of Martin Heidegger rather than what he regarded as the mythical world view of the biblical writers.
Caiaphas: The Jewish high priest from A.D. 18 to 36. During this time he also presided over the Jewish high court, the Sanhedrin. The Gospels remember Caiaphas as the one who counseled the Jerusalem leadership that Jesus should die instead of the people (Jn 11:49-52) and who eventually declared him guilty of blasphemy (Mt 27:62; Mk 14:61). He was the son-in-law of the former high priest Annas, who also examined Jesus on the night of his arrest (Jn 18:13, 19-24).
Christ-event: A shorthand expression for the redemptive actions of Jesus in history. As used by scholars, it typically includes the full sweep of his Incarnation and public ministry as well as his death, Resurrection, and Ascension.
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Christology: The branch of theology concerned with the person, nature, and activity of Christ.
Christology from above: An approach to the study of Christ that begins with the facts of his divinity and preexistence and draws conclusions about how these realities affected his historical experience as a man—as one person having a human as well as a divine nature.
Christology from below: An approach to the study of Christ that begins with a historical investigation of what can be known about the words and deeds of Jesus and the early Church’s understanding of them.
Church Fathers: Saintly Christian writers who lived in the early centuries of the Church and whose writings have a special place in the understanding of normative Christian beliefs and practices. Also known as “the Fathers of the Church”.
Chytraeus, David: Moderate German Lutheran theologian (1531-1600). He taught at the University of Rostock, was a pupil of Philip Melanchthon, and was one of the coauthors of the Lutheran statement of faith, the Formula of Concord (1577). He coined the expression “high-priestly prayer” for Jesus’ prayer to the Father in John 17.
Collins, Francis S.: Contemporary American geneticist (b. 1950) and current director of the National Institutes of Health. In 2009 Pope Benedict XVI appointed him to the Pontifical Academy of Sciences. He is author of The Language of God, in which he argues for a compatibility of science and religion.
Corporate personality: The theological idea, based on Old Testament notions, that a group is represented by an individual, who “personifies” some aspect of the group’s nature or by whom the group as a whole acts.
Council of Chalcedon: The Fourth Ecumenical Council of the Church (A.D. 451). It is famous for its Christological definition that Jesus Christ is one person in two natures, one human and one divine, without the two natures being confused or separated.
Council of Nicea: An assembly of Catholic bishops that met in 325. It rejected Arianism, which claimed that Jesus was not fully divine. Instead, it taught that Jesus was “begotten”, not created. The Council of Nicea is the First Ecumenical Council of the Church.