The Philosopher And The Gospels

The teachings of Jesus Christ, as presented in the Bible, are familiar to millions, but do we really understand them? Keith Ward argues that, by scrutinising the Gospels through the lens of contemporary philosophy, we can discover a profound teaching that is not always apparent in traditional church teaching. Ward's analysis of what Jesus really said uncovers four central themes: - that the Gospel is for everyone (but not necessarily everyone will be saved); - that the Second Coming will lead to a future in the spiritual realm, not a physical world; - that Jesus presents a moral ideal for life rather than a literal set of rules; - that God is expressed initially through the incarnation of Jesus, but ultimately through the whole of creation.

Jesus as Philosopher: The Philosophical Sage in the Synoptic Gospels examines the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Runar M. Thorsteinsson considers the following questions: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain 'philosophical' role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus' words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While Thorsteinsson discusses a number of Graeco-Roman sources, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors' perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, including the philosophical texts, Thorsteinsson's main focus is the ethical aspect. He argues that the Gospel authors drew in some ways on classical virtue ethics. The study concludes that the Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions about the ideal sage, especially that of Stoicism and Cynicism. -- Publisher description.

Many of us tend to live as though Jesus represents the "spiritual part" of our lives. We don't clearly see how he relates to the rest of our experiences, desires, and habits. How can Jesus, the Bible, and Christianity become more than a compartmentalized part of our lives? Highly regarded New Testament scholar and popular teacher Jonathan Pennington argues that we need to recover the lost biblical image of Jesus as the one true philosopher who teaches us how to experience the fullness of our humanity in the kingdom of God. Jesus teaches us what is good, right, and beautiful and offers answers to life's big questions: what it means to be human, how to be happy, how to order our emotions, and how we should conduct our relationships. This book brings Jesus and Christianity into dialogue with the ancient philosophers who asked the same big questions about finding meaningful happiness. It helps us rediscover biblical Christianity as a whole-life philosophy, one that addresses our greatest human questions and helps us live meaningful and flourishing lives.

Panta 1 shows that the authors of the New Testament understood Christianity and their world from the point-of-view of the pre-Socratic philosopher, Heraclitus of Ephesus who lived around 500 B.C. His philosophy served as the point of view of most of the authors of the New Testament. These statements are supported by examining the historical context of the New Testament, the texts of both the philosopher and the New Testament, and the concepts that they both endorse. Part One examines the bases of much of the New Testament scholarship as it has been formulated for the past century. This part pays particular attention to a critique of David Strauss, and of the tendency in modern theology to reinterpret the New Testament according to modern philosophical or ideological agenda. Part Two examines the philosophy of Heraclitus, based primarily on the commentary by Charles H. Kahn (Cambridge University Press, 1989). Part Three shows affinities between Heraclitus and the books of the New Testament, beginning with John. The author also proposes a theory concerning the identity of Tyrranus in the book of Acts. Part Four examines the Gospel of Thomas, and an interesting writing from the Nag Hammadi library. Part Five contains suggestions concerning Christian Theology and topics including God, Jesus, sin, atonement, and others are discussed.

This book is the response to a lifetime of questions raised by fellow philosophers, by students, and by the author's own wrestlings. Since the author claims that Jesus's importance goes beyond his being just a moral teacher, Edward Machle discusses the difference between the foundations of philosophy and of theology, and how the disciplines of philosophy and theology use language differently. Then Machle goes on to present his somewhat unorthodox evaluations of the four gospels and their relevance--rejecting, for instance, claims of a Q document, and dating Matthew later than Luke. Since any account of Jesus must assume that before Jesus appears in the records, he had a distinctive development, two admittedly fictional narratives follow, preparing for distinctive emphases in the author's later discussions of frequently met problems about Jesus's birth, miracles, aims, and death. Machle lays unusual emphasis on the centrality of the title Son of Man for Jesus. Extensive discussions of the resurrection narratives and questions about them follow, leading to a unique treatment of John's Prologue. The last three chapters deal with Jesus's relation to modern belief and life.

What, if anything, does Jesus of Nazareth have to do with philosophy? This question motivates this collection of essays from leading theologians, philosophers, and biblical scholars. Part I portrays Jesus in his first-century intellectual and historical context, attending to intellectual influences and contributions and contemporaneous similar patterns of thought. Part II examines how Jesus influenced two of the most prominent medieval philosophers. It considers the seeming conceptual shift from Hebraic categories of thought to distinctively Greco-Roman ones in later Christian philosophers. Part III considers the significance of Jesus for some prominent contemporary philosophical topics, including epistemology and the meaning of life. The focus is not so much on how 'Christianity' figures in such topics as on how Jesus makes distinctive contributions to them.

This work provides a new Stoic reading of the Fourth Gospel with particular attention to its cosmology, epistemology, and ethics.

Around twenty years or so after his death, the fiery and interesting Jewish teacher Jesus of Nazareth was made into the personification of his own teaching, and given an exalted cosmic status. Within a few decades he had been so completely buried by supernatural beliefs about himself that in all the years since it has been very difficult to make out his own voice, and quite impossible to take him seriously as a thinker. "Jesus and Philosophy" asks on the basis of recent reconstructions of his teaching, what was Jesus' moral philosophy? What was his world view? And, is he a big enough figure in the history of ethics to survive the end of the classic ecclesiastical beliefs about him? The author, Don Cupitt, argues that Jesus will be bigger after Christianity, which blocked the realization of just how revolutionary a figure he was.