Helen K. Bond – författare

'You have heard that it was said, "You shall love your neighbour and hate your enemy." But I say to you, love your enemies and pray for those who persecute you...'With over two billion followers today, Jesus of Nazareth is the most influential person to have walked the earth. But why has he had such an enormous impact?Written by a world authority, this brief history begins by assessing Jesus the man - his Jewish heritage, his message, his friends and enemies, and his eventual execution.Helen Bond then considers Jesus' legacy, starting with the accounts of his life in the New Testament. She also looks at other early portrayals of Jesus, at the spread of Jesus-devotion during the Middle Ages, and at what Jesus means to people today - both in the Church and in secular culture.

Mel Gibson's The Passion of the Christ created a huge wave of controversy on its release in 2004. Some hailed it a religious classic, others were outraged by its graphic violence and accused Gibson of promoting antisemitism. The long-awaited sequel, focusing on Christ’s journey through Hell during the three days before the Resurrection, will likely be just as divisive.But just how much of the movie has its roots in the Gospels? In this brief but incisive critique, Helen Bond unpacks Gibson's version of this amazing story. Exploring the traditions behind the more esoteric elements, she cuts through the controversy to offer a more informed and nuanced understanding of both movies as well as what the first Christians really believed about Jesus and what happened to him after he was crucified.

This study reconstructs the historical Pontius Pilate and looks at the way in which he is used as a literary character in the works of six first century authors: Philo, Josephus and the four evangelists. The first chapter provides an introduction to the history and formation of the imperial Roman province of Judaea. The following two chapters examine the references to Pilate in Philo and Josephus, looking at each author's biases before going on to assess the historicity of their accounts. The next four chapters look at the portrayal of Pilate in each gospel, asking how a first century reader would have interpreted his actions. Each chapter asks what this portrayal shows about the author's attitude towards the Roman state, and what kind of community found this useful. The conclusion distinguishes between the 'historical Pilate' and the different 'Pilate of interpretation' preserved in our first century literary sources.

This study reconstructs the historical Pontius Pilate and looks at the way in which he is used as a literary character in the works of six first century authors: Philo, Josephus and the four evangelists. The first chapter provides an introduction to the history and formation of the imperial Roman province of Judaea. The following two chapters examine the references to Pilate in Philo and Josephus, looking at each author's biases before going on to assess the historicity of their accounts. The next four chapters look at the portrayal of Pilate in each gospel, asking how a first century reader would have interpreted his actions. Each chapter asks what this portrayal shows about the author's attitude towards the Roman state, and what kind of community found this useful. The conclusion distinguishes between the 'historical Pilate' and the different 'Pilate of interpretation' preserved in our first century literary sources.

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 introduction to this new guide sets out the sources (Graeco-Roman, Jewish and Christian), noting the problems connected with them, paying particular attention to the nature of the gospels, and the Synoptic versus the Johannine tradition. A substantial section will discuss scholarship on Jesus from the nineteenth century to the explosion of works in the present day, introducing and explaining the three different quests for the historical Jesus. Subsequent chapters will analyse key themes in historical Jesus research: Jesus Galilean origins; the scope of his ministry and models of holy men, particularly that of prophet; Jesus teaching and healing; his trial and crucifixion; the highly contentious question of his resurrection; and finally an exploration of the links between the Jesus movement and the early church. Throughout, the (often opposing) positions of a variety of key scholars will be explained and discussed (eg. Sanders, Crossan, Dunn, Wright, Brown).

This title offers an up-to-date picture of Jesus of Nazareth, highlighting the problems and pitfalls encountered in such a venture, and including a survey of current scholarship. The introduction to this new guide sets out the sources (Graeco-Roman, Jewish and Christian), noting the problems connected with them, paying particular attention to the nature of the gospels, and the Synoptic versus the Johannine tradition. There is a substantial section that will discuss scholarship on Jesus from the nineteenth century to the explosion of works in the present day, introducing and explaining the three different 'quests' for the historical Jesus. Subsequent chapters of this title will analyse key themes in historical Jesus research: Jesus' Galilean origins; the scope of his ministry and models of 'holy men', particularly that of prophet; Jesus' teaching and healing; his trial and crucifixion; the highly contentious question of his resurrection; and, finally an exploration of the links between the Jesus movement and the early church. Throughout, the (often opposing) positions of a variety of key scholars will be explained and discussed (eg. Sanders, Crossan, Dunn, Wright, Brown)."Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.

This volume examines and discusses selected Bible documentaries and academically informed dramatizations of the Bible. With a major focus on recent productions in UK mainline television within the past 15 years, the contributors also engage with productions from the USA.After a critical introduction by Helen K. Bond, charting and reflecting on the use of the Bible on television in recent years, the book falls into three sections. First, a number of influential filmmakers and producers, including Ray Bruce and Jean- Claude Bragard, discuss their work in relation to the context and constraints oftelevision - especially religious television - programming. The volume then moves to reflections of various academics who have acted as ‘talking heads’, historical consultants and presenters, allowing discussion of different aspects of the process, including the extent to which they had influence and how their contributions were used. Finally, a number of scholars assess the finished products, discussing what they tell us about the modern reception of the Bible, with additional consideration of how these productions influence biblical scholars and contribute to the scholarly agenda.

John’s Transformation of Mark brings together a cast of internationally recognised biblical scholars to investigate the relationship between the gospels of Mark and John. In a significant break with the prevailing view that the two gospels represent independent traditions, the contributors all argue that John both knew and used the earlier gospel.Drawing on recent analytical categories such as social memory, ‘secondary orality,’ or ‘relecture,’ and ancient literary genres such as ‘rewritten Bible’ and bioi, the central questions that drive this volume focus on how John used Mark, whether we should speak of ‘dependence,’ ‘familiarity with,’ or ‘reception,’ and whether John intended his work to be a supplement or a replacement of Mark. Together these chapters mount a strong case for a reassessment of one of the key tenets of modern biblical criticism, and open up significant new avenues for further research.

John’s Transformation of Mark brings together a cast of internationally recognised biblical scholars to investigate the relationship between the gospels of Mark and John. In a significant break with the prevailing view that the two gospels represent independent traditions, contributors argue that John both knew of and used the earlier gospel to write his own text.Drawing on recent analytical categories such as social memory, ‘secondary orality,’ or ‘relecture,’ and ancient literary genres such as ‘rewritten Bible’, historiography and bioi, the central questions that drive this volume focus on how John used Mark, whether we should speak of ‘dependence,’ ‘familiarity with,’ or ‘reception,’ and whether John intended his work to be a supplement to or a replacement of Mark. Together these contributions mount a strong case for a complete reassessment of one of the key tenets of modern biblical criticism, opening up significant new avenues for future research.

This volume examines and discusses selected Bible documentaries and academically informed dramatizations of the Bible. With a major focus on recent productions in UK mainline television within the past 15 years, the contributors also engage with productions from the USA.After a critical introduction by Helen K. Bond, charting and reflecting on the use of the Bible on television in recent years, the book falls into three sections. First, a number of influential filmmakers and producers, including Ray Bruce and Jean- Claude Bragard, discuss their work in relation to the context and constraints oftelevision - especially religious television - programming. The volume then moves to reflections of various academics who have acted as ‘talking heads’, historical consultants and presenters, allowing discussion of different aspects of the process, including the extent to which they had influence and how their contributions were used. Finally, a number of scholars assess the finished products, discussing what they tell us about the modern reception of the Bible, with additional consideration of how these productions influence biblical scholars and contribute to the scholarly agenda.

Dieter T. Roth presents an extensive study of the so-called “staurogram,” argued to be the earliest visual depiction of the crucifixion of Christ. Roth examines the origins of this depiction in early New Testament manuscripts as a ligature or compendium of two letters in certain abbreviations of the words “cross” (stauros in Greek) or “crucify” (stauroo in Greek) in which the Greek letter rho is superimposed upon the Greek letter tau. In this work, the staurogram, ultimately understood to be a simple yet powerful depiction of Jesus crucified, is analyzed and located within the framework of ancient abbreviations, the nomina sacra, and the developing Christian visual culture in order to offer, for the first time, a wide-ranging presentation of this symbol in early Christianity. From the symbol’s origins within words in some of our earliest, extant New Testament manuscripts to its use as a free-standing Christogram, this volume provides important insight into how Christians, beginning with the staurogram, depicted visually their faith in a crucified Christ.

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.

This highly engaging and readable book is a study of Joseph Caiaphas, a Jewish high priest of the first century and one of the men who sent Jesus to his death. Caiaphas is a valuable resource for scholars of ancient history and students of the Gospel of Acts.