Halvor Moxnes – författare

The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context.Particular emphasis is given to how family metaphors, such as 'brotherhood' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context.Particular emphasis is given to how family metaphors, such as 'brotherhood' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

This is a study of the Historical Jesus that pays close attention to the role of space and place, from house to kingdom, for understanding Jesus' identity. Halvor Moxnes employs a sociological and anthropological approach that promises to give greater depth to our perceptions of Jesus.

The great German theologian Albert Schweitzer famously drew a line under nineteenth-century historical Jesus research by showing that at the bottom of the well lay not the face of Joseph's son, but rather the features of all the New Testament scholars who had tried to reveal his elusive essence. In his thoughtful and provocative new book, Halvor Moxnes takes Schweitzer's observation much further: the doomed 'quest for the historical Jesus' was determined not only by the different personalities of the seekers who undertook it, but also by the social, cultural and political agendas of the countries from which their presentations emerged. Thus, Friedrich Schleiermacher's Jesus was a teacher, corresponding with the role German teachers played in Germany's movement for democratic socialism. Ernst Renan's Jesus was by contrast an attempt to represent the 'positive Orient' as a precursor to the civilized self of his own French society. Scottish theologian G A Smith demonstrated in his manly portrayal of Jesus a distinctively British liberalism and Victorian moralism. Moxnes argues that one cannot understand any 'life of Jesus' apart from nationalism and national identity: and that what is needed in modern biblical studies is an awareness of all the presuppositions that underlie presentations of Jesus, whether in terms of power, gender, sex and class. Only then, he says, can we start to look at Jesus in a way that does him justice.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this firstcentury collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Greco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context.Particular emphasis is given to how family metaphors, such as ''brotherhood'' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes'' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context.Particular emphasis is given to how family metaphors, such as ''brotherhood'' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes'' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

The study of Jesus has rarely looked at its own scholarly context, at how the representation of Jesus might be shaped by those who study him. ''Jesus beyond Nationalism'' examines how - since the beginnings of historical Jesus studies in the nineteenth century - representations of Jesus have been used to promote hegemonic or mono-cultural views. The ideology behind such representation has operated to deny difference in society, difference in terms of race, ethnicity, gender, and sexuality. Examining depictions of Jesus in a range of contexts - from the Russian Christ and Jesus as ''Holy Anarchist'' to Jesus in Muslim thought - Jesus Beyond Nationalism reveals the politics behind the ways in which Jesus has been constructed and presented.

The study of Jesus has rarely looked at its own scholarly context, at how the representation of Jesus might be shaped by those who study him. ''Jesus beyond Nationalism'' examines how - since the beginnings of historical Jesus studies in the nineteenth century - representations of Jesus have been used to promote hegemonic or mono-cultural views. The ideology behind such representation has operated to deny difference in society, difference in terms of race, ethnicity, gender, and sexuality. Examining depictions of Jesus in a range of contexts - from the Russian Christ and Jesus as ''Holy Anarchist'' to Jesus in Muslim thought - Jesus Beyond Nationalism reveals the politics behind the ways in which Jesus has been constructed and presented.

This is a different book about Jesus. It does not study the Gospels as sources for the historical Jesus, but reads them as memories about Jesus, each Gospel with its characteristic picture of Jesus. The book traces the transmission and growth of memories of Jesus in various contexts and in different historical periods. It also introduces readers to the little known counterstories to Christian memories in Jewish sources, as well as to the rival stories in the Quran. A central perspective in the book is the troubling fact that for centuries the memories of Jesus contributed to hate speech against the Jews in Europe. The passion narratives in the Gospels put the blame for the death of Jesus upon Jewish leaders, and these stories were transmitted across the centuries as historical truth. Memories of Jesus have served as identity markers not only for churches but also for societies and countries. The last chapters focus on how the memories of Jesus have played an important role in supporting the identity of oppressed and marginalized groups, in particular in the contemporary United States.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this first-century collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Graeco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this firstcentury collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Greco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this first-century collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Graeco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

The great German theologian Albert Schweitzer famously drew a line under nineteenth-century historical Jesus research by showing that at the bottom of the well lay not the face of Joseph's son, but rather the features of all the New Testament scholars who had tried to reveal his elusive essence. In his thoughtful and provocative new book, Halvor Moxnes takes Schweitzer's observation much further: the doomed 'quest for the historical Jesus' was determined not only by the different personalities of the seekers who undertook it, but also by the social, cultural and political agendas of the countries from which their presentations emerged. Thus, Friedrich Schleiermacher's Jesus was a teacher, corresponding with the role German teachers played in Germany's movement for democratic socialism. Ernst Renan's Jesus was by contrast an attempt to represent the 'positive Orient' as a precursor to the civilized self of his own French society. Scottish theologian G A Smith demonstrated in his manly portrayal of Jesus a distinctively British liberalism and Victorian moralism.Moxnes argues that one cannot understand any 'life of Jesus' apart from nationalism and national identity: and that what is needed in modern biblical studies is an awareness of all the presuppositions that underlie presentations of Jesus, whether in terms of power, gender, sex and class. Only then, he says, can we start to look at Jesus in a way that does him justice.

The study of Jesus has rarely looked at its own scholarly context, at how the representation of Jesus might be shaped by those who study him. 'Jesus beyond Nationalism' examines how - since the beginnings of historical Jesus studies in the nineteenth century - representations of Jesus have been used to promote hegemonic or mono-cultural views. The ideology behind such representation has operated to deny difference in society, difference in terms of race, ethnicity, gender, and sexuality. Examining depictions of Jesus in a range of contexts - from the Russian Christ and Jesus as 'Holy Anarchist' to Jesus in Muslim thought - Jesus Beyond Nationalism reveals the politics behind the ways in which Jesus has been constructed and presented.

The study of Jesus has rarely looked at its own scholarly context, at how the representation of Jesus might be shaped by those who study him. 'Jesus beyond Nationalism' examines how - since the beginnings of historical Jesus studies in the nineteenth century - representations of Jesus have been used to promote hegemonic or mono-cultural views. The ideology behind such representation has operated to deny difference in society, difference in terms of race, ethnicity, gender, and sexuality. Examining depictions of Jesus in a range of contexts - from the Russian Christ and Jesus as 'Holy Anarchist' to Jesus in Muslim thought - Jesus Beyond Nationalism reveals the politics behind the ways in which Jesus has been constructed and presented.

The great German theologian Albert Schweitzer famously drew a line under 19th century historical Jesus research by showing that at the bottom of the well lay not the face of Joseph's son, but rather the features of all the New Testament scholars who had tried to reveal his elusive essence. In his thoughtful and provocative new book, Halvor Moxnes takes Schweitzer's observation much further: the doomed 'quest for the historical Jesus' was determined not only by the different personalities of the seekers who undertook it, but also by the social, cultural and political agendas of the countries from which their presentations emerged. Thus, Friedrich Schleiermacher's Jesus was a teacher, corresponding with the role German teachers played in Germany's movement for democratic socialism. Ernst Renan's Jesus was by contrast an attempt to represent the 'positive Orient' as a precursor to the civilized self of his own French society. Scottish theologian G A Smith demonstrated in his manly portrayal of Jesus a distinctively British liberalism and Victorian moralism.Moxnes argues that one cannot understand any 'life of Jesus' apart from nationalism and national identity: and that what is needed in modern biblical studies is an awareness of all the presuppositions that underlie presentations of Jesus, whether in terms of power, gender, sex and class. Only then, he says, can we start to look at Jesus in a way that does him justice.

El Nuevo Testamento es una obra de gran importancia en la cultura occidental, pero a menudo resulta poco accesible para los estudiantes por las enormes diferencias entre el mundo moderno y el antiguo mundo mediterráneo en que fue escrito. Para poder entender y apreciar plenamente los libros que conforman el Nuevo Testamento, es absolutamente necesario desarrollar un entendimiento transcultural de los valores de aquella sociedad mediterránea de la que surgieron. Dietmar Neufeld y Richard E. DeMaris han logrado reunir a biblistas con conocimientos de ciencias sociales con el fin de desarrollar modelos interpretativos que permitan entender conceptos como colectivismo, parentesco, memoria, etnicidad y honor para mostrar cómo aplicar esos modelos a los textos neotestamentarios. El parentesco es ilustrado con el análisis de la Sagrada Familia así como de las primeras organizaciones cristianas; el género, con el estudio de las ideas de Pablo sobre la mujer; y el paisaje y la espacialidad, con una exposición sobre Jesús de Nazaret. Este libro es el compañero ideal para el estudio del Nuevo Testamento.