One reason Christ came into the world is to build His Church, that through and in His Church men might ultimately come to eternal life, that is, to the beatific vision of the Triune God. Paul writes to the saints in the church at Rome: For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one Body in Christ, and individually members one of another. Paul writes to the church at Corinth:
Works Cited The Testimonium Question The following passage is found in the extant Greek manuscripts of Josephus Ambrosianus in the 11th century, Vaticanus in the 14th century, and Marcianus in the 15th century. This passage is quoted by Eusebius in the fourth century: He drew over to him both many of the Jews, and many of the Gentiles.
He was the Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct to this day.
Opinion on the authenticity of this passage is varied. Feldman surveyed the relevant literature from to in Josephus and Modern Scholarship. Feldman noted that 4 scholars regarded the Testimonium Flavianum as entirely genuine, 6 as mostly genuine, 20 accept it with some interpolations, 9 with several interpolations, and 13 regard it as being totally an interpolation.
It is impossible that this passage is entirely genuine. It is highly unlikely that Josephus, a believing Jew working under Romans, would have written, "He was the Messiah.
Indeed, in Wars of the Jews, Josephus declares that Vespasian fulfilled the messianic oracles. Furthermore, Origen, writing about a century before Eusebius, says twice that Josephus "did not believe in Jesus as the Christ.
Those who favor partial authenticity usually bracket the phrases "if it be lawful to call him a man," "He was the Christ," and "for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousan other wonderful things concerning him.
It is sometimes argued that the phrase "to this day" at the end of the passage indicates the perspective of a writer who was writing long after the events in question and that Josephus was too close in time to make it believable that he would have used the expression.
On the contrary, a span of 60 years time after the death of Jesus is sufficient to cause some surprise at the survival of the cult.
According to the speech of Gamiliel in Acts 5: It is often argued that the description of Jesus is unusually short for Josephus.
For example, Josephus devotes over twice as much space to the description of John the Baptist. Although suggestive, this argument is not conclusive.
Professor Sanders considers this passage to be "the best objective evidence of the importance of Jesus during his own lifetime. The gospels create the impression that the entire populace was vitally interested in Jesus and what happened to him.
Certainly he did attract attention. But if we measure the general impact of prophetic figures by the degree of disturbance they caused, we shall conclude that Jesus was less important in the eyes of most of his contemporaries than were John the Baptist and the Egyptian In the Antiquities, these descriptions are immediately followed by the Testimonium about Jesus.
In Jewish War 2. Robert Grant notes that "none of them [John the Baptist, James, or Jesus] is to be found in the parallel passages in his earlier War; presumably Christians had become more important in the interval.
This is simply not true; there are no extant manuscripts before Eusebius. It is also sometimes pointed out that the Josippon, a medieval Hebrew version of Josephus, lacks the passage in question.
However, Josippon is dependent on the text of the Antiquities preserved by Christians, so it is clear that the author of Josippon does not represent an independent manuscript tradition but rather purposely omits the passage.The Kingdom of Matthias tells the story of a very bizarre religious cult that was founded in New York City in the s.
Poor men who were forced by economic necessity took to this religion. Analysis of "The Kingdom of Matthias" This paper is based on an analysis of Johnson and Wilentz's "The Kingdom of Matthias". The paper will discuss the core theme of the book followed by an analysis of the impact of the Second Great Awakening on the lives of men and women and the society as a whole.
THE GOSPEL PLAN OF SALVATION. CHAPTER I PREDESTINATION.
Are you "aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope. Essay on Kingdom of Matthias by Paul E Johnson and Sean Wilentz Words | 4 Pages. The Kingdom of Matthias by Paul E.
Johnson and Sean Wilentz is a story of the rise and fall of a religious cult established by Robert Matthews (Matthias). A Journal of Catholic and Evangelical Theology Phillip Cary, Editor. Pro Ecclesia is the theology journal of the Center for Catholic and Evangelical rutadeltambor.com publishes academically rigorous articles on biblical, liturgical, historical and doctrinal topics, aiming to serve the church (and thus be pro ecclesia), promote its ecumenical unity (and thus be catholic) and speak the truth about the.
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