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This major new five-volume project presents a comprehensive, detailed, yet highly readable assessment of the historical and theological questions surrounding the origins of Christianity.

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本の長さ

560ページ
言語

英語
出版社

SPCK Publishing
発売日

1992/10/15
寸法

15.6 x 3.23 x 23.39 cm
ISBN-10

0281045933
ISBN-13

978-0281045938
すべての詳細を表示

登録情報

出版社 ‏ : ‎ SPCK Publishing (1992/10/15)
発売日 ‏ : ‎ 1992/10/15
言語 ‏ : ‎ 英語
ペーパーバック ‏ : ‎ 560ページ
ISBN-10 ‏ : ‎ 0281045933
ISBN-13 ‏ : ‎ 978-0281045938
寸法 ‏ : ‎ 15.6 x 3.23 x 23.39 cm

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Arman

Great as always

2023年6月14日にスペインでレビュー済み

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One must be patient while reading N.T. Wright. But it's worth it. Complete and thorough. What I like most about him is that he plays devil's advocate sometimes, asking the most uncomfortable questions about Jesus, Paul and the Bible. But when he wraps it all up, your faith gets stronger and your knowledge increases. Very good author.

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bbennett1988

Necessary for serious NT students

2014年10月19日にアメリカ合衆国でレビュー済み

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Tom Wright is a leading New Testament scholar and retired Anglican priest and bishop in Europe. His works have had considerable influence in New Testament scholarship in recent decades. This book is the first of his multivolume work on New Testament history and theology. This first book in the series deals mostly with setting the stage for the later volumes by laying the foundational groundwork by which Wright will proceed. Wright makes his aim for this volume (and the whole series) clear when he suggests that the New Testament “Must be read so as to be understood, read within appropriate contexts, within an acoustic which will allow its full overtones to be heard.” (6) This aim is clear throughout, as Wright seats the New Testament within its historical context.
The book is broken into five parts consisting of sixteen total chapters. Part I is only one chapter long and serves as an introduction to the task at hand. In this chapter Wright discusses the four main ways the New Testament has been read in recent centuries: pre-critical, historical, theological, and post-modern, noting key characteristics of each. Wright determines that New Testament history and theology should not be separated and he aims to unite the two in this work.
Part II consists of four chapters in which Wright attempts to lay out the “Tools for the Task.” He argues for what he calls a ‘critical-realist epistemology’ which tries to take seriously the premodern sense of the New Testament’s authority, the modern insistence on the value of history, and the postmodern emphasis on critically understanding the reading process itself and the reader. Wright says that his epistemological position acknowledges the “reality of the thing known, as something other than the knower, while also fully acknowledging that the only access we have to this reality lies along the spiraling path of appropriate dialogue or conversation between the knower and the thing known. (35 italics excluded) Wright critiques the common idea of a ‘neutral’ or ‘objective’ observer, noting that this is actually impossible and that everyone writes (and lives) within a certain worldview.
Wright describes story as the basic category and characteristic of worldview. Worldview narratives compete for subversion of one another. Christianity as a public proclaimed worldview story aims to subvert other world views, begging the question of which worldview is best? Since everyone operates within a worldview, presuming their worldview to be right, we must abandon the ‘hard and fast’ distinction between the subjective and objective. The two are always combined and we therefore ought to hear other worldviews and try to determine which one is right. It is with the view of human writing as worldview articulation through story that Wright proceeds to a discussion of history.
Wright points out that history is neither bare facts nor ‘subjective interpretations’ but rather “the meaningful narrative of events and intentions.” (82) History writing always is by its very nature selective and interpretive. Ancient historians knew about being critical with their writing but did not share the impossible intention to be “objective.” For theses reasons the subversive stories of the New Testament should be evaluated comparatively with other worldviews. The bottom line here is that all history is in fact interpretive history. Most scholars want to dismiss the history of the gospels because the eighteenth century rationalist/enlightenment worldview excludes the possibility of other worldviews. (92) Wright states that worldviews involve “The presuppositional, pre-cognitive stage of a culture or society.” (122) A worldview is the lens through which every individual and society views anything. Further, all worldviews have theological elements embedded in them, highlighting the ‘God-dimension’ of the worldview. The theology of the Christian worldview sets forth a comprehensive and subversive worldview about all of reality as public truth. Wright goes on to argue that we need to approach the New Testament using the historical method and on the basis of hypothesis and verification. A good hypothesis should 1) get all the data, 2) be (relatively) simple, and 3) help to explain other related issues and problems. (100) The best hypothesis encompassing all the data of early Christianity and remaining fairly simple in relation to other hypotheses should be chosen.
Part III is the largest part of the book and contains five chapters dealing with first century Judaism. Though Wright recognizes the great diversity found within first century Judaism, he still finds much to be characteristic of the vast majority. He discusses these similarities by looking at the stories, symbols, practices, beliefs and hopes of Israel. Wright posits that the all encompassing worldview of the first century Jew expected to see the purposes of the covenant God for his people realized. Since the Babylonian exile Israel had always had some type of overlord, leading to the expectancy of some type of full liberation from exile yet to come. These Jews did not expect some Western-type heavenly disembodies bliss, but longed for a real deliverance on their land and a liberation akin to the Exodus or Maccabean revolt. (170) The average Jew was waiting for a conclusion to their story. The primary symbols of the worldview were Temple, Land, Torah, and Racial Identity. The main practices of Torah observance were circumcision, Sabbath and kosher laws. Monotheism, election and eschatology are considered by Wright to be the three major beliefs central to the first century Jewish worldview. The average Jew would have also hoped for salvation (defined as rescue from oppression), resurrection, and idealized life under the proper reign of God.
In part IV Wright finally spends five chapters looking at the first Christian century, reading their story(s) in the light of the second temple Jewish context laid out in part III. After laying some historical groundwork Wright evaluates the practices, symbols and stories of the early Christian movement. The three main practices of the early movement were missionary work, baptism, and the Eucharist. All three of which were firmly established in the middle of the first century. Early Christianity did not share the same symbols as their pagan and Jewish neighbors, but had as its major symbol the cross. Wright’s evaluation of the early Christian stories includes discussion of Matthew, Mark, Luke, John, Paul. He locates all of them firmly in the first century Jewish milieu but yet sees them as having redefined the central Jewish beliefs due to understanding Christ as the climax and continuation of Israel’s story. All five are telling a subversive version of the larger Jewish story which the world is to hear. Wright also discusses ‘shorter stories’ which is essentially a discussion of form criticism. Wright then provides a preliminary sketch of the early Christian movement, noting the missionary nature, symbols, familial and socio-political aspects of the community, and broad diversity. He also notes the nature of Christian theology as Jewish theology redrawn around Jesus and the divine spirit, with the hope of the return of Christ, resurrection and a new heavens and new earth to dwell in.
This book is very dense and detailed and contains so many smaller arguments embedded within the large arguments that it would be difficult to discuss them all. The book seemed to me to be well argued and very thoughtful. It was unique how Wright proceeded on almost ‘secular’ type historical grounds and still worked his way to very conservative conclusions. The analysis of Judaism was very helpful and illuminating for New Testament study. His early chapters focusing on history writing as interpretation of events through a particular worldview lens provide an excellent foundation for New Testament studies which should have to be reckoned with. Though this book is somewhat laborious to wade through, I think it was well worth the effort and serious students of the New Testament should probably put in the hours to get through it.

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Silva

muito bom

2014年9月16日にブラジルでレビュー済み

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What a book, I would suggest to anyone. This will show how the first century church was like! Go for it

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S. Meadows

Historical theology of first-rate scholarship

2011年7月1日に英国でレビュー済み

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The book was something of a revelation (if you'll pardon the pun) as it is the longest introduction I have ever read. Wright spends about the first third of the book (which is 500 pages long - and they ain't exactly small pages in large print) discussing his methodology and setting out his stall in meticulous detail. I know this may not be of particular interest to readers who want to get the Wright's summary of Judaic and early Christian history, but it is well worth it, I think, as it demonstrates the level of care needed to approach this topic.

Having set himself up, Wright then proceeds to give a summary history of Judaic thought roughly from the time of Judas Maccabeus through the fall of Jerusalem in A.D. 70. He acknowledges that this is a summary rather than a detailed analysis and does provide plenty of references for the interested reader to follow-up on. At times, it is a bit dry and it took me a while to go through; I would readily admit to not being having taken it all in.

From here, Wright gives what is, in my opinion, the most fascinating chapter: an overview of Christianity from roughly A.D. 30 to A.D. 125. Wright acknowledges the difficulty in trying to study the history of the church given the scarcity over the contemporary sources, and their reliability (e.g. not trusting what Eusebius had to say without at least a pinch of salt).

In both his sections on Judaism and early Christianity, he looks at what they did (praxis), believed and hoped for. The reader should always be aware that this is an introduction, so Wright brushes on topics he intends to look at in much more detail later on. It serves as a useful appetiser and I can't wait to get going on Jesus and Victory of God.

There were points in it where I was not convinced by Wright's arguments, though these tended to be on comparatively minor areas. Overall, it is a work of immense integrity and scholarship. It will of interest to anyone who is interested in how historical and theological research is carried out by the best scholars in their field, to those who want to find out about the history and beliefs of the early Christians and the world in which they lived and will be of immense value to all who read it.

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Kenneth N Hubbard

Very helpful

2022年11月18日に英国でレビュー済み

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Excellent for looking at the background and culture of the New Testament

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