Steve Campbell, Author of Historical Accuracy
Dale B. Martin’s Lecture 23: Apocalyptic and Resistance
Overview
The Apocalypse, or the Revelation of John, shares many of the traits found in apocalyptic literature: it operates in dualisms–earthly events contrasted with heavenly ones, present time with the imminent future, and it calls for cultural and political resistance. Its structure is like a spiral, presenting cycle after cycle of building tension and reprieve, so that the reader who experiences the text also experiences crisis and then catharsis. Politically, Revelation equates Rome with Babylon and the empire as the domain of Satan.
Assignments:
Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings, pp. 469-486
Bible: Revelation
Dale B. Martin’s Lecture 24: Apocalyptic and Accommodation
Overview
The Apocalypse of John showed an anti-Roman, politically revolutionary perspective. This is in contrast with Paul’s writing in Romans 13, which calls for submission to governmental authorities – although passages in 1 Corinthians may be said to contradict this. 2 Thessalonians, a pseudonymous letter, also preaches a politically conservative and accommodative message, as does 1 Peter. Interestingly, these letters do not discard or ignore apocalypticism but use it quite differently from the author of Revelation to further their message of political conservatism. 2 Peter seems to be a letter dating from the second century, from the post-apostolic age. In 2 Peter, the apocalypse is no longer imminent and is not used to further any admonition. Instead, it has become simply a part of Christian doctrine.
Assignments:
Ehman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings, pp. 426-435
Bible: 1 Peter; 2 Thessalonians
Steve Campbell, Author of Historical Accuracy
Nice contrast.
Dale B. Martin’s Lecture 20: The “Anti-household” Paul: Thecla
Overview
The Acts of Paul and Thecla has a narrative quite similar to those in ancient Greco-Roman novels: Thecla becomes enamored of Paul and they share a number of adventures. However, the Acts redirects eroticism towards a belief in a gospel of purity and asceticism. The Acts of Paul and Thecla present an ascetic, anti-marriage, anti-family message that would break the cycle of sex, birth, death, and decay that was so obvious in the ancient world. Given that Thecla emerges from the story as the true hero (and not Paul), is it possible to read the story as a feminist one?
Assignments:
Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings, pp. 375-377
Bible: Acts of Paul and Thecla
Steve Campbell, author of Historical Accuracy
Of course, Acts of Paul and Thecla is not in the Bible. I found a translation by Jeremiah Jones on amazon.
Description:
Tertullian says that this piece was forged by a Presbyter of Asia, who being convicted, “confessed that he did it out of respect of Paul,” and Pope Gelasius, in his Decree against apocryphal books, inserted it among them. Notwithstanding this, a large part of the history was credited, and looked upon as genuine among the primitive Christians. Cyprian, Eusebius, Epiphanius, Austin [Augustine], Gregory Nazianzen, Chrysostom, and Severus Sulpitius, who all lived within the fourth century, mention Thecla, or refer to her history. Basil of Seleucia wrote her acts, sufferings, and victories, in verse; and Euagrius Scholasticus, an ecclesiastical historian, about 590, relates that “after the Emperor Zeno had abdicated his empire, and Basilik had taken possession of it, he had a vision of the holy and excellent martyr Thecla, who promised him the restoration of his empire; for which, when it was brought about, he erected and dedicated a most noble and sumptuous temple to this famous martyr Thecla, at Seleucia, a city of Isauria, and bestowed upon it very noble endowments, which (says the author) are preserved even to this day.” (Hist. Eccl., IIb. 3, cap. 8)
Cardinal Baronius, Locrinus, Archbishop Wake, and others, and also the learned Grabe, who edited the Septuagint, and revived the Acts of Paul and Thecla, consider them as having been written in the Apostolic age; as containing nothing superstitious, or disagreeing from the opinions and belief of those times; and, in short, as genuine and authentic history.
Again, it is said, that this is not the original book of the early Christians; but however that may be, it is published from the Greek MS. in the Bodleian Library at Oxford, which Dr. Mills copied and transmitted to Dr. Grabe.
Dale B. Martin’s Lecture 5: The New Testament as History
Overview
The accounts of Paul’s travels in The Acts of the Apostles and Galatians seem to contradict each other at many points. Their descriptions of a meeting in Jerusalem–a major council in Acts versus a small, informal gathering in Galatians–also differ quite a bit. How do we understand these differences? A historical critical reading of these accounts does not force these texts into a harmonious unity or accept them at face value. Instead, a historical critical reading carefully sifts through the details of the texts and asks which of these is more likely to be historically accurate.
Assignment:
Bible: Acts 9-15; Galatians 1-2
Steve Campbell, Author of Historical Accuracy
Well that is a disappointment because all of the New Testament should be up for examination.
Possible list of lectures I may watch: 5, 20, 23, 24
I also want to check this out:
BDEhrman
FreedomBen
evgendob
Robert
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