Name:sam •
Title: Jesus Family Tomb ..... From Jesus to Christ. •
Date posted: 04/01/08 0:02
Q: These pages in this forums are provided to us to share thoughts, and that will bring us closer to each other, and to bring knowledge, and that will bring us closer to the truth.
From the time of the discovery of THE TOMB OF JESUS FAMILY and until this moment, and from all what is written in this forums or elsewhere, and from all the scientific works which been done to uncover what been hidden for two thousand years, to bring us closer to the truth, are great things.
searching for the truth is a continuing process, specially for thing that happen years ago and when keeping records were very limited and belong to the very few.
My friends,
Always I do spend long time searching for the right knowledge which is brought by the holy books, or by well known people or organizations before answering, because I want to pass the knowledge that I rceived to the others.
From the site "From Jesus to Christ", I found a good analysis in regard to what Jesus known at His time.
"JESUS MANY FACES"
Jesus as Rabbi : Scholar Jaroslav Pelikan (Yale university), examine the changing perceptions of Jesus' role as Jewish Rabbi and Teacher.
I think that is a very good and well informed subject that people should read.
In my next post I will try to bring few line from it.
God bless you.
Name:sam •
Date: 04/10/08 21:53
A: The followings are from the works of , Jaroslav Pelikan.
"Yale University - press 1997, pp.9-23"
FROM JESUS TO CHRIST.
Jesus as Rabbi.
The oscillation between describing the role of Jesus as Rabbi and attributing to him a new and unique authority made additional titles necessary. One such was Prophet, as in the acclamation on Palm Sunday (Matt. 21:11),''This is the prophet Jesus from Nazareth of Galilee." Probably the most intriguing version of it is once again in Aramaic (Rev. 3:14): "The words of the Amen, the faithful and true witness." The word Amen was the formula of affirmation to end a prayer, as in the farewell charge of Moses to the people of Israel, where each verse concludes (Deut. 27:l4-26): "And all the people shall say, 'Amen.'" In the New Testament an extension of the meaning of Amen becomes evident in the Sermon on the Mount: Amen lego hymin, "Truly, I say to you." Some seventy-five times throughout the four Gospels Amen introduces an authoritative pronouncement by Jesus. As the one who had the authority to make such pronouncements, Jesus was the Prophet. The word prophet here means chiefly not one who foretells, although the sayings of Jesus do contain many predictions, but one who is authorized to speak on behalf of Another and to tell forth. In the Sermon on the Mount, Jesus is quoted as asserting (Matt. 5:17-18): "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. For truly [amen], I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished." That affirmation of the permanent validity of the law of Moses is followed by a series of specific quotations from the law, each introduced with the formula "You have heard that it was said to the men of old"; each such quotation is then followed by a commentary opening with the magisterial formula "But I say to you" (Matt. 5:21-48). The commentary is an intensification of the commandment, to include not only its outward observance but the inward spirit and motivation of the heart. All these commentaries are an elaboration of the warning that the righteousness of the followers of Jesus must exceed that of those who followed other doctors of the law (Matt. 5:20).
The conclusion of the Sermon on the Mount confirms the special status of Jesus as not only Rabbi but Prophet (Matt. 7:28-8:1): "And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes. When he came down from the mountain, great crowds followed him." Then there come several miracle stories. The New Testament does not attribute the power of performing miracles only to Jesus and his followers (Matt. 12:27), but it does cite the miracles as substantiation of his standing as Rabbi-Prophet. That identification of Jesus was a means both of affirming his continuity with the prophets of Israel and of asserting his superiority to them as the Prophet whose coming they had predicted and to whose authority they had been prepared to yield. In Deut. 18:15-22, God tells Moses, and through him the people, that he "will raise up for them a prophet like me from among you," to whom the people are to pay heed. In its biblical context, this is the authorization of Joshua as the legitimate successor of Moses, but in the New Testament and in later Christian writers, the prophet to come is taken to be Jesus-Joshua. He is portrayed as the one Prophet in whom the teaching of Moses was fulfilled and yet superseded, the one Rabbi who both satisfied the law of Moses and transcended it; for "the law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). To describe such a revelation of grace and truth, the categories of Rabbi and Prophet were necessary but not sufficient. Therefore later anti-Muslim Christian apologists would find Islam's identification of Jesus as a great prophet and forerunner to Muhammad to be inadequate and hence inaccurate, so that the potential of the figure of Jesus the Prophet as a meeting ground between Christians and Muslims has never been fully realized.
For Rabbi and Prophet yielded to two other categories, each of them likewise expressed in an Aramaic word and then in its Greek translation: Messias, the Aramaic form of "Messiah," translated into Greek as ho Christos, "Christ," the Anointed One (John 1:41, 4:25); and Marana, "our Lord," in the liturgical formula Maranatha, "Our Lord, come!" translated into Greek as ho Kyrios (1 Cor. 16:22).
The future belonged to these titles and to the identification of him as the Son of God and second person of the Trinity. But in the process of establishing themselves, Christ and Lord, as well as even Rabbi and Prophet, often lost much of their Semitic content.
TO THE CHRISTIAN DISCIPLES OF THE FIRST CENTURY THE CONCEPTION OF JESUS AS RABBI WAS SELF-EVIDENT.
TO THE CHRISTIAN DISCIPLES OF THE SECOND CENTURY IT WAS EMBARRASING,
TO THE CHRISTIANDISCIPLES OF THE THIRD CENTURY AND BEYOND IT WAS OBSCURE.
