Alles hat seine Zeit. Sterben, Tod, Auferstehung (German Edition)

The Glory of the Crucified One This Easter experience, which includes the concomitant experience of the Spirit, is reflected in the Johannine Gospel writing.

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Here lies—at least noetically—the basis of the Johannine Christology. Die Herrlichkeit des Gekreuzigten Nicht nur die Abschiedsreden, in denen Jesu bevorstehender Tod programmatisch gedeutet wird, wollen den Gekreuzigten als Verherrlichten zeigen. Hier liegt — zumindest noetisch — der Grund der johanneischen Christologie. Das Geheimnis der Gegenwart Gottes Thank you for making it to the end of this blog post! I hope to be able to write at least one Monday blog post each month. Most recently, I profited from his short book Das Markus-Evangelium: Anregungen zum Lesejahr B.

Through the arrangement of his Gospel, Mark develops a fundamental theological interpretation of the person, activity, suffering, and resurrection of Jesus. Markus entwickelt durch die Anlage seines Evangeliums eine fundamentale theologische Deutung der Person, des Wirkens, des Leidens und der Auferstehung Jesu.

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On the one hand , the evangelist shows that the authoritative miracle worker and teacher Jesus can be understood and believed only on the basis of his death and resurrection. In the Gospel of Mark the sometimes enigmatic appearing silence commands and motifs of incomprehension serve to work this out.

And they project the failure of the disciples during the passion On the other hand , the evangelist shows that the proclamation of the death and resurrection of Jesus continues to be dependent on remembering that it brings to expression the death and resurrection of the basileia-messenger Jesus of Nazareth. What Jesus did and taught is not made obsolete by his death and resurrection but rather confirmed by God. Jesus is so unreservedly affirmed by God right through death that he can be active universally as the risen one in the power of God in the way in which he acted under the conditions of his earthly existence in Galilee and Jerusalem and sealed through his death.

Mark makes this clear not least through the open conclusion of his Gospel: In the empty tomb the angel not only explicitly identifies the risen one with the crucified Jesus of Nazareth Markus macht dies nicht zuletzt durch den offenen Schluss seines Evangeliums deutlich: As usual I will alternate between the English and the German version for those re learning German.

Seine Ansprüche…

For my other Christmas posts, see here. Something happens that never occured before in the history of Israel. Not only a single angel but the whole heavenly host, which surrounds the throne of God cf. Es ereignet sich etwas, was in der Geschichte Israels noch nie gab: Nicht nur ein einzelner Engel, sondern der gesamte himmlische Hofstaat, der Gottes Thron umgibt vgl. Luke describes what has never happened before and in this way expresses the significance of the birth of Jesus.

The distance that separates heaven and earth from each other is removed for a moment; the earth becomes the place of the heavenly praise of God and humans become its earwitnesses.

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In part 1 of this post I will provide an English translation and the German text of five key quotations from his book Poetik der markinischen Christologie. As usual I will alternate between English translation and German text for those who are using these excerpts to re learn German.

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The goal of this work is therefore to transfer the historical and philological methods of exegesis, which are already always subject to the influence of other scholarly insights, and newer approaches, especially from the sphere of literary criticism and narrative studies, into a common system of viewing the text. At the same time, the possibilities of such a viewing of the text are to be demonstrated with reference to the example of the Markan picture of Jesus in order ultimately to answer the material question of the Christology of the earliest Gospel anew and with as much nuance as possible.

Here it is precisely the recent developments within narrative studies today, which are usually summarized under the keyword of the cognitive turn cf. Thus, in the case of ancient narratives the text-external knowledge of an intended recipient cannot be drawn out in any other way than with the methods and possibilities of historical source work. And, conversely, a purely historical study of the sources in the context of an explanation of the text would remain deficient, for only by taking into account the specific inferential processes as well as the cognitive-psychological propositions of the recipient can one adequately trace how, conditioned by a selection of individual possibilties of understanding, an actual or intended understanding of the text arises when it is read.

A blog devoted to the translation of German New Testament scholarship

A significant function of the character traits consists in setting Jesus into relation with text-external conceptions of characters and precisely in this way to portray his uniqueness and unity with God. This explains the occasional incoherence, which can be recognized in the characterization of Jesus. The actual standpoint of the narrator cf.

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