Christine Jacobi – författare

In The Reception of Jesus in the First Three Centuries, Chris L. Keith, Helen K. Bond, Christine Jacobi and Jens Schröter, together with an international cast of more than 70 contributors, provide a methodologically sophisticated resource, showing the reception history of Jesus and the Jesus tradition in early Christianity. The three volumes focus upon the diversity of receptions of the Jesus tradition in this time period, with memory theory providing the framework for approaching the complex interactions between the past of the tradition and the present of its receptions. Rather than addressing texts specifically as canonical or non-canonical, the volumes show the more complex reality of the reception of the Jesus tradition in early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, as well as non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in iconography and graffiti (e.g. the staurogram and Alexamenos Graffito), as well as representations of Jesus tradition in sarcophagi and in liturgy are also included, in order to fully reflect the transmission and reception of the Jesus tradition.Volume 1 provides an extensive introduction and, in 18 chapters, covers literary representations of Jesus in the first century, featuring gospel literature and other early Christian writings.Volume 2 examines all the literary texts from the second and third centuries, across 40 chapters, examining both gospel writing and other texts.Volume 3 examines visual, liturgical and non-Christian receptions of Jesus in the second and third centuries, across 24 chapters.

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition.Volume 2 examines all the literary texts from the second and third centuries, across 40 chapters, examining gospels and gospel-like as well as other texts.Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition.Volume 1 provides an extensive introduction and, in 18 chapters, covers literary representations of Jesus in the first century, featuring gospel literature and other early Christian writings.Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition.Volume 3 examines visual, liturgical and non-Christian receptions of Jesus in the second and third centuries, across 24 chapters.Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

Welche Bedeutung besitzt die Jesuswortüberlieferung für Paulus? Die vorliegende Untersuchung beschäftigt sich mit dieser Frage anhand ausgewählter synoptischer Parallelen in den Paulusbriefen. Anders als die Evangelien präsentiert Paulus einige dieser Traditionsgehalte nicht als Worte Jesu, sondern als allgemeine urchristliche Überlieferung. Traditionen wie die vom Umgang mit dem Feind (Röm 12), die synoptisch als Feindesliebegebot Jesu begegnet, erweisen sich als frühchristliche Neuinterpretation alttestamentlich-frühjüdischer Überlieferungen im Licht des Christusgeschehens. Der irdische Jesus spielt als Urheber solcher Lehren jedoch keine Rolle. Auch die Herrenworte, die Paulus im 1. Korintherbrief anführt, besitzen nur insofern Geltung, als sie auf den erhöhten Kyrios zurückgeführt werden. Traditionsmodelle, die gemäß dem synoptischen Bild in der Verkündigung Jesu den entscheidenden Ausgangspunkt des Traditionsprozesses sehen, sind daher zu überprüfen. Die Paulusbriefe weisen vielmehr auf eine eigene frühchristliche Überlieferungsbildung, die wesentlich vom Glauben an die Heilsbedeutung des Todes Jesu und an seine Auferweckung geprägt ist. Der Befund zeitigt somit Konsequenzen für die alte Frage nach "Paulus und Jesus".

Welche Bedeutung besitzt die Jesuswortüberlieferung für Paulus? Die vorliegende Untersuchung beschäftigt sich mit dieser Frage anhand ausgewählter synoptischer Parallelen in den Paulusbriefen. Anders als die Evangelien präsentiert Paulus einige dieser Traditionsgehalte nicht als Worte Jesu, sondern als allgemeine urchristliche Überlieferung. Traditionen wie die vom Umgang mit dem Feind (Röm 12), die synoptisch als Feindesliebegebot Jesu begegnet, erweisen sich als frühchristliche Neuinterpretation alttestamentlich-frühjüdischer Überlieferungen im Licht des Christusgeschehens. Der irdische Jesus spielt als Urheber solcher Lehren jedoch keine Rolle. Auch die Herrenworte, die Paulus im 1. Korintherbrief anführt, besitzen nur insofern Geltung, als sie auf den erhöhten Kyrios zurückgeführt werden. Traditionsmodelle, die gemäß dem synoptischen Bild in der Verkündigung Jesu den entscheidenden Ausgangspunkt des Traditionsprozesses sehen, sind daher zu überprüfen. Die Paulusbriefe weisen vielmehr auf eine eigene frühchristliche Überlieferungsbildung, die wesentlich vom Glauben an die Heilsbedeutung des Todes Jesu und an seine Auferweckung geprägt ist. Der Befund zeitigt somit Konsequenzen für die alte Frage nach "Paulus und Jesus".

Was geschieht mit dem Körper nach dem Tod, wie kann er auferstehen und am Ewigen Leben teilhaben? Diese Frage beschäftigt Christinnen und Christen seit jeher. Antike christliche Zeugnisse zeigen: Einen Schlüssel zur Beantwortung sah man im auferstandenen Körper Jesu, der sich der Überlieferung zufolge den Jüngern am Ostermorgen offenbart und der in Gestalt der Eucharistie vom Menschen leiblich empfangen werden kann. In der Folge entstanden mit Beginn des 2. Jahrhunderts größere Entwürfe einer "Soteriologie des Leibes", in denen Jesu Leib eine entscheidende Funktion für die Auferstehung des Menschen übernimmt und die stellenweise mit den wissenschaftlichen Standards ihrer Zeit für die Plausibilität einer leiblichen Auferstehung argumentieren. Teilweise stehen sie in Kontrast zueinander und provozieren gegensätzliche Zuspitzungen. Christine Jacobi untersucht im vorliegenden Werk Stimmen dieses Diskurses aus frühchristlicher und spätantiker Zeit, darunter Texte der entstehenden Mehrheitskirche ebenso wie Schriften, die heute als "Apokryphen" und Zeugnisse der sog. Gnosis gelten. Gemeinsam ist ihnen, dass sie argumentativ auf Briefe des Paulus und auf die kanonisch werdenden Evangelien zurückgreifen, insbesondere auf das Johannesevangelium. Sie zeigen dabei überraschende Interpretationsweisen des entstehenden Neuen Testaments und ermöglichen einen Einblick in die Vielfalt seiner Rezeptionen.