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Summary of resurrection
Short note on resurrection
Short note on resurrection
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In this particular pericope, John 20 19:29, from the gospel of John provides for the reader an account of the resurrected Christ appearing to his disciples. I have clearly demarcated the boundaries of this passage to contain full, clear thoughts and capture the story that is at hand. Verse 19 begins with, “so when it was evening on that day” which tells the reader that there is a change in scenery and narrative. Verse 30 begins with “therefore” and begins a short explanation as to why the gospel was written. One might say that this pericope could be broken up at verse 24, but the use of δέ (but) tells us that 24-29 is contingent on what is happening in 19-23 and is therefore included. This text belongs in the genre of narrative, as it continues the story of the resurrected Christ that began in the beginning of the chapter. Not only is the text narrative, but it is a gospel narrative which is of note. When reading the gospels, and particularly John, every aspect of the story is important for it was carefully chosen, discerned, and retold “so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (Jn. 20:31b).
Our passage comes at the end of John’s gospel and contains the breathing of the Holy Spirit upon the disciples and Thomas’s famous moment of doubt. We can consider the “about-ness” of the text to include both the narration of the resurrected Christ breathing the Holy Spirit on the disciples and the struggle that Thomas had to believe that Jesus was raised from the dead. This focus is
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The words of Jesus are quite clear. I presume some might want to read the Lucan account of the sending of the Holy Spirit (Acts 2:1-13) into this account given in John. This seems natural to equate the two, but when considering gospel narratives, we must seek to consider each on its own terms first, rather than initially reading one into the
John focuses on the profound meaning of the life of Jesus, whom he saw as the
Discovered in the twentieth century, The Gospel of Thomas was founded by peasants that were digging for fertilizer close to the village of Nag Hammadi, Egypt. The peasants revealed a container containing thirteen leather-bound manuscripts that were buried in the fourteenth century. The container contained fifty-two tractates that represented “heretical” writings of Gnostic Christians. Dated back to 200 A.D., there was not much known about the Gospel of Thomas besides that there were only three small fragments from Oxyrynchus. The Gospel of Thomas is a collection of literary works that contains 114 ‘opaque sayings’ of Jesus that were collected and written down by St. Didymus Jude Thomas, but nobody knows if St. Didymus Jude Thomas wrote the sayings down for sure, it is just said that he did. St. Didymus Jude Thomas was said to be Jesus’ twin brother, assumed by a few early Christians. Thomas is actually Hebrew for twin, and Didymus is Greek for twin as well. According to saying twelve, the disciples said to Jesus, “We know that you will depart from us. Who is to be our leader?” Jesus said to them, “Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being”(Gospel of Thomas: saying 12). As I was reading the Gospel of Thomas and read over saying twelve, I believe that Jesus is stating that his brother James is the go to guy, the leader, when they are to be departed. I also believe that saying twelve is evidence that, in the second century, someone who admired James had help write the Gospel of Thomas. Furthermore, I think that the writer of the Gospel of Thomas most likely has had access to the Gospel of John. This is because the writer references Jesus as being a light. Only John's Gosp...
Stanton, Graham. Gospel Truth?: New Light on Jesus and the Gospels. Valley Forge, PA: Trinity Press International, 1995. Paperback.
The Gospel of Matthew is an eyewitness story written for an audience of believers, under great stress, and persecution. Matthew develops a theological plot incorporating genealogy, speeches, parables, inter and intra textual references, common vocabulary, and fulfillment quotations, with a tension that builds as we are invited into the story. The crucifixion and resurrection bring us to a Christological climax that symbolically points beyond its conclusion to God’s Kingdom, bringing atonement, salvation and the ushering in the Eschaton. The extraordinary events surrounding the crucifixion act as commentary, adding important details concerning the death of Jesus.1
Looking at the painting “The Incredibility of Saint Thomas”, the power seems to lie in the skepticism exhibited by Apostle Thomas. The painter seems interested in Thomas’ doubt at the time he is pushed to the limits to believe about Jesus’ resurrection (Miller, Vandome, & McBrewster, 2010).
One of the main characteristics of the gospel of Mark is it’s length. Mark is much shorter than Matthew and Luke, but what it lacks in quantity, it makes up for in quality. The author of Mark does not slow down the gospel story and makes sure that only important and relevant details are included. When Mark is compared to Matthew and Luke, it becomes obvious to see what Mark has eliminated. The author’s omission of Jesus’ birth, lineage, resurrection, and ascension denotes careful planning and purpose in the gospel of Mark.
In the gospels of Mark and John, both showed a vivid portrait of Jesus in their writing. Mark’s gospel describes much more of Jesus' life, miracles, and parables as suffering servant. However, John’s gospel was written to convince people to believe that Jesus is the Messiah, the Son of God. Nonetheless, both John and Mark present many of the crucial events of Jesus' life, including his trial, crucifixion, and resurrection.
The book consists of three parts. The first part has five chapters of which focuses on explaining what the key questions are and why we find them difficult to answer. The second part has nine chapters explaining in detail what N.T. Wright considers Jesus’ public career and the approach he had in first century Palestine. The third part of the book, the last chapter, challenges readers to wrestle with the questions of Jesus’ life and ministry.
In observation we analyze the scripture with no help from outside sources. We also stay within the book of Mark, trying not to use what we already know about future events in the Bible. It is easier to understand how the characters in scripture felt if we immerse ourselves in the text. "That, I concluded, is the problem with most of our writing and thinking about Jesus. We read the Gospels through the flash-forward lenses of church councils like Nicea and Chalcedon, through the churches studied attempts to make sense of him"(Yancey, 24). While observing the text we need to act as if we were never taught anything about Jesus or the Bible.
Before making some discussions on the gospel we believed to be written by the disciple who loved by Jesus (John 13:23, 19:26, 20:2, 21:7) it is good to see the purpose of this gospel. The purpose of the gospel of John seems summarized in two verses “Jesus performed many other signs in the presence of his disciples, who are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” (John 20:30-31, NIV).
The doctrine of the Holy Spirit begins with examining biblical witness to the work of the Holy Spirit in the history of Israel, as well as the ministry of Jesus, and in the life of the church. During the creation account it was the breath of God that grave life to all creation. The Holy Spirit has been a primate actor sin the beginning of time. While the Spirit was present prior to the ministry of Christ, the New Testament speaks in greater detail of the Spirit because it empowered Jesus. From his conception to the day of Pentecost the Sprit was present and active in the life of Christ and the believers. We see in ...
However, I feel that the Lord's prayer is essentially a Jewish prayer, exhibiting the form and function of contemporary Jewish prayers. As with many other studies of any writings in the Gospels, it is important to discuss how these traditions have been brought to us, and what, if any modifications were made to the original text. Therefore it would be prudent, for the purpose of this paper to first look at the literary elements of the Lord's Prayer. To illustrate why the Lord's Prayer is essentially a Jewish prayer, we must first define and explore what Jewish prayers were like during the time of Jesus.
In this paper, I will examine Jesus’ resurrection from the dead because, according to many scholars, there is no other event in the life of Jesus that is as significant. In order to better comprehend the magnitude of this event, I will begin by looking at what can be discerned from the Resurrection of Jesus. Then, I will explore the two different kinds of resurrection testimony that there are: the confessional tradition and narrative tradition. For the confessional tradition, I will look at a few examples including St. Paul’s confession in First Corinthians which is composed of four parts: Jesus’ death, the question of the empty tomb, the third day, and the witnesses. For the narrative tradition, I will briefly examine the two sources of information
The New Testament teaches about who Jesus is and what he did on the earth. John wrote the last of the four gospels which recount Jesus’ life and what is to come. The gospel of John is somewhat different from the other three gospels, in that it is more symbolic and less concrete. For example, John expresses Jesus as the Passover Lamb when Matthew, Mark, and Luke do not. This gospel is showing that Christianity is moving away from the long-practiced Jewish traditions. John’s gospel can be laid out into four parts: the prologue or the incarnate word, signs of the Messiah with teachings about life in him, the farewell teaching and the passion narrative, and the epilogue or the roles of Peter and of the disciple whom Jesus loved. The Gospel of John is arguably the most
[that explains] the esotericism preserved within the Gospel of Thomas” (DeConick). Later on, with the growth of the church, the rise of orthodoxy, and the compilation of the final list of the NT more than two hundred years later, one can