Your Father the Devil? (Paternoster Biblical & Theological Monographs Series)
Stephen MotyerPaperback 1997-06-01
Is John's Gospel antisemitic? In John 8:44 Jesus tells the Jews, 'You are of your father the Devil', a charge used throughout the centuries by antisemites to fuel hatred of the Jews. And it is no one-off statement: throughout the Gospel, 'the Jews' appear as Jesus' sharpest opponents, ultimately seeking his execution. Who then are 'the Jews' in John's Gospel? Defending John against the charge of antisemitism, Motyer argues that, far from demonising the Jews, the Gospel seeks to present Jesus as 'Good News for Jews' in a late first century setting.
Publisher Description
This study examines some key approaches to ecumenical social ethics in the past century as expressed in the thought of Walter Rauschenbusch Reinhold Niebhur and the World Council of Churches.The author argues that unless Christians are clear about the ways that theology and philosophy relate to one another and work themselves out in our practical commitments we will lose the ability to discuss social ethics as individuals and churches let alone reach effective arguments.
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Is John's Gospel antisemitic? In John 8:44 Jesus tells the Jews, 'You are of your father the Devil', a charge used throughout the centuries by antisemites to fuel hatred of the Jews. And it is no one-off statement: throughout the Gospel, 'the Jews' appear as Jesus' sharpest opponents, ultimately seeking his execution. Who then are 'the Jews' in John's Gospel? Defending John against the charge of antisemitism, Motyer argues that, far from demonising the Jews, the Gospel seeks to present Jesus as 'Good News for Jews' in a late first century setting.
Publisher Description
This study examines some key approaches to ecumenical social ethics in the past century as expressed in the thought of Walter Rauschenbusch Reinhold Niebhur and the World Council of Churches.The author argues that unless Christians are clear about the ways that theology and philosophy relate to one another and work themselves out in our practical commitments we will lose the ability to discuss social ethics as individuals and churches let alone reach effective arguments.