I indicated previously indicated that I will be making extensive use of Loke's Investigating the Resurrection of Jesus Christ A New Transdisciplinary Approach[1] and thus thought I'd take an opportunity to post a relevant portion early on in the book that deals with one specific point
Shifting from briefly discussing the Resurrection account in I Corinthians 15:3-11 Loke writes:
After this he returns to the discussion I Corinthians 15:3-11, specifically the "more than five hundred brethren" mentioned as eyewitnesses.
I guess this is also relevant wrt this exchange as well
1. Again tip hat.gif to Apologiaphoenix for the review and noting that it is downloadable for free. It most definitely is true, as he says
Everything in one place
Originally posted by Hypatia_Alexandria
View Post
Shifting from briefly discussing the Resurrection account in I Corinthians 15:3-11 Loke writes:
It should be noted that the early Christian movement (though geographically widespread) was a network of close communication, the early Christian leaders (which included the apostolic ‘eyewitnesses’) were quite mobile, and it is very probable that Jewish Christians would have travelled yearly to Jerusalem for festivals (Bauckham 2006, pp. 32, 306). Hurtado observes,
A well-attested ‘networking’ was another feature of early Christianity. This involved various activities, among them the sending and exchange of texts, believers travelling for trans-local promotion of their views (as e.g. the 'men from James' in Gal. 2:11, or Apollo's' travels to Corinth in 1 Cor. 1:12; 3:5–9; 16:12), representatives sent for conferral with believers elsewhere (as depicted, e.g. Acts 15:1–35), or sent to express solidarity with other circles of believers (as e.g. those accompanying the Jerusalem offering in 1 Cor. 16:3–4). After all, travel and communication were comparatively well developed in the Roman world generally, among wealthy and a good many ordinary people, for business, pilgrimage to religious sites/occasions, for health, to consult oracles, for athletic events, sightseeing, and other purposes. 'So', as Richard Bauckham observed, 'the context in which the early Christian movement developed was not conducive to parochialism; quite the opposite.' Indeed, in that world of frequent travel and communication, the early Christians particularly seem to have been given to networking, devoting impressive resources of time, money, and personnel to this, and on a wide translocal scale.
Given these considerations, contacts with the 'eyewitnesses' and hearing the traditional narratives from them would have taken place naturally, and investigative letters would not have been necessary (cf. Carrier 2009).
A well-attested ‘networking’ was another feature of early Christianity. This involved various activities, among them the sending and exchange of texts, believers travelling for trans-local promotion of their views (as e.g. the 'men from James' in Gal. 2:11, or Apollo's' travels to Corinth in 1 Cor. 1:12; 3:5–9; 16:12), representatives sent for conferral with believers elsewhere (as depicted, e.g. Acts 15:1–35), or sent to express solidarity with other circles of believers (as e.g. those accompanying the Jerusalem offering in 1 Cor. 16:3–4). After all, travel and communication were comparatively well developed in the Roman world generally, among wealthy and a good many ordinary people, for business, pilgrimage to religious sites/occasions, for health, to consult oracles, for athletic events, sightseeing, and other purposes. 'So', as Richard Bauckham observed, 'the context in which the early Christian movement developed was not conducive to parochialism; quite the opposite.' Indeed, in that world of frequent travel and communication, the early Christians particularly seem to have been given to networking, devoting impressive resources of time, money, and personnel to this, and on a wide translocal scale.
(Hurtado 2013, p. 454)
Given these considerations, contacts with the 'eyewitnesses' and hearing the traditional narratives from them would have taken place naturally, and investigative letters would not have been necessary (cf. Carrier 2009).
After this he returns to the discussion I Corinthians 15:3-11, specifically the "more than five hundred brethren" mentioned as eyewitnesses.
I guess this is also relevant wrt this exchange as well
Originally posted by Hypatia_Alexandria
View Post
1. Again tip hat.gif to Apologiaphoenix for the review and noting that it is downloadable for free. It most definitely is true, as he says
If I were to use one word to describe this book, it would be thorough
Everything in one place
Comment