The phenomenology of the historical jesus.

[Clive]

Are you agreeing with me that Paul is describing a scene from a play?

...

Im sorry brother, but your ignorance of this specific passage is not helping you. Its FN theology it is spiritual and mythological in nature.


3:1-5 Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.

Why are you quoting unreferenced theological tracts?

[outhouse]

http://biblehub.com/galatians/3-1.htm

There now it is referenced.


Why? to help you, who is in the dark about context here.



We are not in the dark here.

[Robert Tulip]

Phenomena are things that appear to the senses. For religion, the primary phenomena are conceptual, taking the form of statements that believers assert hold meaning, together with the physical objects that relate to these concepts. The “Phenomenology of the Historical Jesus” has as its subject matter the range of texts which assert the existence of an historical Jesus. The phenomenology consists in the effort to explain these phenomena rationally.

Considering the phenomenon to be primarily conceptual means that we should apply methods that relate to the evolution and use of concepts to understand the Historical Jesus. In literature, the concepts of genre and trope are directly relevant. The genre of the Historical Jesus has its origins in the equally false earlier model of the Historical Moses, used as a basis of community security and identity. The genre continued to evolve into the medieval romance of the Historical Arthur, understood as the good and comforting king who embodied all popular wishes.

In literature, a trope is a commonly recurring device. The use of midrash to construct the mythical Jesus of Nazareth is core to the phenomenology. As with the analysis of genre, tropic analysis of Jesus places the story in context. The value of a range of tropes can be assessed, from the similarity to Joshua as King of Israel, across to the netser sources, and how the Egyptian word KRST, meaning anoint, is similar to the Greek word Christ, meaning anointed.

Another useful discipline relating to phenomenology is evolutionary psychology, the attempt to explain useful mental and psychological traits—such as memory, perception, or language—as adaptations, i.e., as the functional products of natural selection. The Historical Jesus is a highly adaptive meme, a linguistic form that has proven immensely comforting and powerful as an imagined basis for cultural identity. So it is essential to ask why people find this specific meme so good and meaningful. The psychology of Christ belief opens up profound questions about the nature of religion, which cannot be answered correctly through superficial or ignorant or ideological or prejudiced responses, although such responses have been so dominant as to taint the whole field.

In phenomenology, the superb work of Edmund Husserl provides an immensely valuable model for how we should go about analysing the phenomenology of the Historical Jesus. For example, Husserl provides an extremely detailed analysis of the logical relation between ideas and things, assessing what are the actual phenomena in the general situation of perceptions and representations. A range of other scholars have applied phenomenological methods. Durkheim and Heidegger have already been mentioned in this thread, and the Jungian tradition of analytical depth psychology is also highly relevant.

The Historical Jesus is an archetypal idea that itself rests within a nest of typical tropes. Setting out the phenomenology of this central cultural concept is essential to analytic progress in this highly contested area.

[MrMacSon]

Outhouse, do you have personal beliefs about this subject, are you a practising member of a church?

I am a stronger atheist then you. I can tell you exactly in detail how monotheism was born from pre existing mythology.

You're always blowing your own trumpet, outhouse.
You claim you are an atheist, yet you post theology ...

I can make a court case against the existence of any god, and win it.

but you never make a case for any of your assertions - all you do is post one-liners.

[Clive]

Hang on, have we just had a quote from..

Matthew Henry was born near Wales on October 18, 1662.

Henry was primarily home-educated by his father, Rev. Philip Henry, and also at the Thomas Doolittle academy from 1680-1682. Henry first started studying law in 1686, but instead of pursuing a career in law he began to preach in his neighborhood.

After the declaration of liberty of conscience by James II in 1687, he was privately ordained in London, and on June 2, 1687, he began his regular ministry as non-conformist pastor of a Presbyterian congregation at Chester. He remained in this position for 25 years. After declining several times offers from London congregations, he finally accepted a call to Hackney, London, and began his ministry there May 18, 1712, shortly before his death.

Henry's reputation rests upon his renowned commentary, An Exposition of the Old and New Testaments (1708-10, known also as Matthew Henry's Commentary on the Whole Bible). He lived to complete it only as far as to the end of the Acts, but after his death other like-minded authors prepared the remainder from Henry's manuscripts. This work was long celebrated as the best English commentary for devotional purposes and the expanded edition was initially published in 1896. Instead of critical exposition, Henry focuses on practical suggestion, and his commentaries contains rich stores of truths. There is also a smaller devotional commentary on the Bible from Henry known as Matthew Henry's Concise Commentary.

Spurgeon used Henry's commentary and commended it heartily, saying: "Every minister ought to read it entirely and carefully through once at least."

Matthew Henry died in Cheshire due to a stroke, on June 22, 1714.

I prefer a much more recent one that is the text pentecostal ministers are trained by! It gives in detail all the connections between the "new" and "old" testaments, as evidence of the truth of the new, but actually citing properly where it comes from!

http://www.dake.com

[Clive]

I can tell you exactly in detail how monotheism was born from pre existing mythology.

Yup, someone who thinks Karen Armstrong is OK and seems to have minimal understanding of Zarathustra and Greek and Persian history.

What if monotheism is something that is a result of the administration of empires? To run an empire effectively, one god ideas are very useful.

Phenomenology.

[outhouse]

all you do is post one-liners.

Its actually more then you deserve.

Its better then the junk your bring to the table, which has no connection or ties to what were talking about beyond imagination.

You claim you are an atheist, yet you post theology ...

Yes and without knowing both sides of the coin, which is required, your lost, and I see you running around in a maze with no real direction. And when I try and help you get to the other side you argue inanely.


Hows about using the same criticism in reverse? Hows about trying to create history instead of trying to destroy what you know so little about?


If you used the same methodology and criticism of you own hypothesis, it might help you advance your own study here. I mean why read this out of context? You so blatantly wrong about Gal its not even funny, its ludicrous.

I know you have some knowledge that could be very productive here, but it snot what your showing me.

[outhouse]

What if monotheism is something that is a result of the administration of empires? To run an empire effectively, one god ideas are very useful.

.

Clive brother. Isnt that what happened with King Josiah's reforms????

someone who thinks Karen Armstrong is OK

Nothing wrong with that at all. It mirrors much of the best who have written on the topic.

have minimal understanding of Zarathustra and Greek and Persian history.

And how exactly did Zara influence monotheism in Judaism who worshiped Yahweh? Before and after these Iranians?


Greek cultures had little to do with the evolution of monotheism. But your welcome to share some info, if you think you have any.

[Clive]

Heidegger and the phenomenological reading of the letters of the apostle Paul
Ezra Delahaye
Added by
Ezra Delahaye
229
Abstract:

In the early days of his academic career Martin Heidegger gave a lecture course on the phenomenological interpretation of the letters of Saint Paul. In the first part of this lecture course – which has been published as part of The Phenomenology of Religious Life – Heidegger establishes the formal indicative method he uses to approach Paul’s letters. According to Heidegger the formal indication is the only way to approach a phenomenon, in the case of Paul the phenomenon in question is a text, where the phenomenon is taken up in its entirety. An inquiry into a phenomenon can be made in three senses, in the senses of content, relation and enactment. Usually only the content or relations of a phenomenon are problematized. Only through formal indication, which starts from factical life experience and thus has attention for the enactment of a phenomenon, can the totality of these sense-directions be taken up.
In this paper I will show how Heidegger’s formal indicative method opens up new possibilities for interpretation of texts. Firstly, I will establish Heidegger’s formal indicative method. Secondly, by way of example I will show how Heidegger applies this method the question of the authenticity of the second letter to the Thessalonians.

Location: Heythrop College

Event Date: May 18, 2013

Research Interests: New Testament, Phenomenology, Martin Heidegger, and Apostle Paul and the Pauline Letters

Ezra Delahaye hasn't uploaded this conference presentation.

http://www.academia.edu/3557556/Heidegg ... ostle_Paul

[outhouse]

Martin Heidegger

And what point are you actually trying to address here?


That he was almost completely ignorant to historical aspects of Paul?



This is not philosophy, it is history.

http://en.wikipedia.org/wiki/Martin_Heidegger

Husserl criticized this as reducing phenomenology to "philosophical anthropology" and offering an abstract and incorrect portrait of the human being.


Heidegger argued for the priority of the imagination


Im glad to see you two have something in common, placing more weight on imagination then Fn reality.