One of the real joys about teaching at Newman is that we get to work with some highly motivated, interesting and extremely capable students who don’t simply want to learn facts and figures, but who are seriously engaged with subject. You might be interested in following one of our third year Theology undergraduate’s blog, theologianinprogress. The blog is written by Isabella Wray and reflects on her visit to the city of Corinth for her final year dissertation.
For her honours dissertation Isabella is looking at the Ancient city of Corinth with a particular interest in the place of freedmen (like Erastus; Romans 16:23) within the Pauline church. As part of her research, she visited Corinth last Summer (2016) and her blog follows her itinerary and reflections on what she discovered.
We have the pleasure of having Saara-Maria Jurva (University of Eastern Finland) studying with us at Newman for a couple of months while she completes her doctoral research into “The Cognitive-Emotive Function of Renarrated Biblical Stories in the Letter to the Hebrews.”
Saara-Maria is an ordained priest with the Evangelical Lutheran Church of Finland and completed her MTh at the University of Helsinki in 2009.
We are really pleased to announce that she will be leading a seminar on her work at Newman University on Monday 24th October at 15.00 – 16.30. If you would like to attend and for more information, please contact email@example.com.
Do you want to know more about the world in which the Bible was produced… and I mean REALLY know more about it? Then this is going to be a real treat for you!
There are those treasured moments that one might almost believe that a publisher held a meeting to decide how they might produce a book to fit so perfectly with one’s interests that the only conclusion one can draw was that it was designed especially for you. It is almost as if it has been produced specifically for you. This is one of those moments… No it is more than that, because this is not just one book, but a whole multi-volume set of them!
Most readers of the New Testament are familiar with the idea that Paul used the Hebrew scriptures (Old Testament). However, they might be more surprised to realise that he also makes frequent use of a range of Jewish religious writings that are not included in the Hebrew Bible (sometimes referred to as ‘apocryphal’). Which apocryphal book did he use the most and which of his letters reflect the influence of this group of writings?
Which book of the Hebrew Bible do you think Paul used most?
I produced this wordcloud for one of the modules that we are just beginning at Newman. However, I thought it may also be of interest to other visitors to this site.
The purpose of the wordcloud is to give a visual impression of the range of texts used (either direct quotations or allusions) by Paul and their frequency of use. Letter sizing relates to the frequency of which each book has been used. Continue reading →
Evidence suggests that, from the outset, the practice of scriptural readings was central to early Christianity. Although research has examined what these texts were and how they were transmitted, few have asked why these texts became so important, so quickly. Why did they gain (and still retain) such a crucial place within the liturgical experience? What was so special about voicing (probably very familiar) texts within a communal setting? What was expected from hearing these words being read out? How was the relationship between the material substance of the text, the voice of the reader and the ear of the hearer understood in antiquity and the early church? Richard Goode’s session ‘Breathing Life into the Word’ from the Dead Letters and Living Words Conference at Newman University (6th June 2015) looks for answers to these questions (video and text below).
This session begins by examining the development of the vocalisation of texts and their auditory reception within the ancient Jewish tradition. Using the example of the Decalogue (10 Commandments), the complex relationship between the text as a physical object and its oral proclamation is noted – as well as questioning some assumptions about oral-literary texts. Continue reading →
Prof. Steve Moyise encouraged us to re-examine the Jewish Jesus in the paper ‘Reimagining the Jewish Jesus‘ which he presented at the Dead Letters & Living Words conference at Newman on 6th June 2015 (video and downloadable PowerPoint slides below).
It is difficult to overstate the impact of Geza Vermes’ Jesus the Jew (1973) and E.P. Sanders’ Jesus and Judaism (1985) on New Testament and Historical Jesus studies. Although an awareness of Jesus’ Jewish background had long been a part of our consciousness, it was their work that drove it to our attention. Jesus could no longer be seen as being distinct from his Jewish background. In order to be fully understood, his life, work and teaching needed to be studied within the context of late Second Temple period Judaism.
In a typically entertaining and accessible paper, Moyise took three elements of Jesus’ teaching that are traditionally seen as being distinctively Christian in character and a discontinuity from the Judaism of his time: Continue reading →
The keynote session of the 2015 Newman Research Centre for the Bible and its Reception conference (Dead Letters and Living Words) was given by Dr Lloyd Pietersenwho presented a paper on ‘An Anarchist Reading of Romans 13’ (video and notes below).
The question about what is the relationship between church and state is one that has repeatedly been raised throughout Christian history. Romans 13 is a key passage in this debate and is often quoted to endorse a pacific and accepting attitude by the church towards state authority and rule.
Is Paul, a frequent and hostile critic of the Roman Empire who spends much of the time contrasting it unfavourably with the new empire being established through Jesus Christ in the church, really saying that either the church should accept the dictates and of the state? Pietersen’s paper challenges this reading. Continue reading →
‘The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them.’
John 10: 1-18 contains two of the seven so-called ‘I am’ (εγω ειμι) statements that characterise the teaching of Jesus in John’s Gospel; the gate (v.9) and the shepherd (v.11).* However, unlike the other εγω ειμι statements, this metaphor is developed in a much richer way. For the image to work, it is contrasted with two negative and opposing images – ‘the thief’ (vv. 1 & 8-10) and ‘the hired hand’ (vv. 11-13). Unsurprisingly, attention is generally placed upon the image of the Good Shepherd, the focus of this teaching (παροιμια – proverb/parable), and most commentaries tend to dismiss these figures as little more than a rhetorical device (for example, Carson, 1991).
Nevertheless, the choice of these opposing images, particularly the figure of ‘the hired hand’ (μισθωτος), can tell us about, not only the historical context of this story, but also hint at possible developments of the Jesus tradition within sections of the early church. Continue reading →