Taylor Weaver (University of Kent) presents his talk on Class Struggle and Early Christianity, delivered to the Religious Studies department at the University of Kent, February 2018. The talk is available on YouTube, in two parts:
Jörg Frey, Professor of New Testament at the University of Zurich, gives his three-part Shaffer Lectures at Yale Divinity School on January 23, 25, and 30, 2018, on “Theology and History in the Fourth Gospel.”
The three lectures are as follows:
Lecture I: “Christology as Theology: The Johannine Approach as a Challenge Then and Now”
Lecture II: “The Quest for the Jesus of History and Historical Tradition in the Fourth Gospel”
Lecture III: “The Spiritual Gospel: John’s Reworking of the Jesus Story for Deeper Understanding”
Professor Gert-Jan van der Heiden (Radboud University) discusses the revival of Paul in contemporary philosophy, including Martin Heidegger, Jacob Taubes, Alain Badiou, and Giorgio Agamben. The lecture (February 2, 2017) is in Dutch, and begins at 2:10:
Professor David Jeffrey (Baylor University) discusses Rembrandt’s Bathsheba, in a lecture delivered at the Lanier Theological Library on October 7, 2017.
The tradition of biblical commentary in the West is venerable and rich. From the outset, theology was essentially commentary on the biblical text exclusively. What is less well recognized today is the extensive role both literary and visual artists played in shaping the way people understood and applied biblical texts. In this lecture, David Jeffrey looks at some of the ways both late medieval and Reformation commentary dealt with one of the most awkward passages in biblical history, the relationship between King David and Bathsheba. Because of David’s key role in the lineage and typology of the Messiah, the story in 2 Samuel 11 produced a range of fascinating responses from both verbal and visual commentators, but perhaps none more profound than that of Rembrandt in his 1654 Bathsheba.
Professor John Barclay (Durham University) delivered the lecture, “Paul, Grace and Liberation from Human Judgments of Worth,” on April 4, 2017, at Concordia Seminary, St. Louis.
“His argument re-calibrates the entire discussion of Paul that has taken place over the last 30 years or so: while there certainly were various understandings of “grace” in the early Judaism Paul knew, his encounter with Christ brought him a new understanding of God’s “grace” as incongruous grace, grace given to the undeserving in Jesus Christ.”
There are a few podcasts and radio segments about on the biblical accounts of the birth of Jesus. Here are three:
- Dr Robert Myles (Murdoch University) speaks about the birth of Jesus on the Rev Bill Crews podcast.
“What Does History Say About the Birth of Jesus” (December 24, 2017)
- Also, Professor Francesca Stavrakopoulou (University of Exeter) speaks about the stories of Jesus’ birth on BBC4’s The Infinite Monkey Cage Christmas Special (December 25, 2017).
- Over the years, Mark Goodacre (Duke University) has provided a number of discussions of the biblical accounts of the birth of Jesus:
“Was Jesus born in a stable?” (December 15, 2010; 11 min)
“Conflicting Christmas Stories” (December 6, 2012; 14 min)
“Is the Virgin Birth based on a Mistranslation?” (December 20, 2012; 12 min)
“The Magi in Matthew’s Gospel” (December 18, 2015; 14 min)
“Christmas in John’s Gospel” (December 14, 2016; 13 min)
Dr Alan Garrow presents a studio version of the paper presented at the NT Research Seminar of the University of Durham on Monday 12 January, 2015 (h/t: Chris Tilling):
“Streeter’s ‘Other’ Synoptic Solution: The Matthew Conflator Hypothesis”
A published version of this paper is available here: Alan Garrow, “Streeter’s ‘Other’ Synoptic Solution: The Matthew Conflator Hypothesis“, New Testament Studies 62, no. 2 (April 2016): 207-226.
However, Mark Goodacre (NT Blog) points out a serious flaw in Garrow’s argument. Garrow argues that that when Matthew uses Luke alone, there is a high level of verbatim agreement; but when Matthew uses Luke and the Didache (which Garrow identifies with Q), there is a low level of verbatim agreement. According to Garrow, Matthew gets distracted when he uses two sources, and is less verbatim. However, Goodacre points out that we would then expect a similar pattern when Matthew uses Luke and Mark. But that is not the case. When Matthew uses Luke and Mark, there is still a high level of verbatim agreement – which is not what we would expect if Garrow’s theory were correct.
On July 22, 2011, Professor emerita Carolyn Osiek (Brite Divinity School) delivered a lecture at Boston College School of Theology and Ministry Continuing Education: “Women Disciples, Leaders, and Apostles: Mary Magdalene’s Sisters”.
On April 3, 2017, Professor Dana Nolan Fewell (Drew University) delivered a lecture on the destruction of Sodom and Gomorrah in Genesis 19, and its reception in “Bible-Thumping, Bible-Tweeting Culture”. The lecture was held at the College of the Holy Cross, Worcester, Massachusetts.
On July 21, 2017, Professor Barbara Reid (Catholic Theological Union at Chicago) delivered the lecture for the 9th Annual Mary of Magdala Celebration, at Boston College School of Theology and Ministry Continuing Education: “Mary Magdalene and the Women Disciples in the Gospel of Luke”.
Click here for a transcript of this presentation.
William Loader, Emeritus Professor of New Testament at Murdoch University, discusses his most recent book Jesus in John’s Gospel: Structure and Issues in Johannine Christology (Eerdmans, 2017) with Dr Robert Myles, current Lecturer in New Testament at Murdoch University (audio: 25:12).
Among other things, we talk about Rudolf Bultmann’s influence on the study of John, the relationship between John and history, and recent political interpretations of John’s Jesus.
h/t: Robert Myles’ Blog
André Gagné speaks on the Gospel of Thomas in a series from the Inquisitive Minds Podcast:
June 5, 2017: Introducing the Gospel of Thomas (mp3)
In this week’s episode, André Gagné will be giving a basic introduction to the Gospel of Thomas, a collection of 114 sayings of Jesus attributed to a certain Didymus Judas Thomas. This enigmatic text is part of a series of tractates called the Nag Hammadi Codices and was found in Egypt in 1945. Since its discovery, scholars have endeavoured to uncover the place of writing and the sources of these sayings, which in many cases are similar to those found in the Synoptic gospels and other New Testament writings, as well as in several early Christian texts.
June 19, 2017: Interpreting the Gospel of Thomas (mp3)
This week on the Inquisitive Minds Podcast, André Gagné continues his series on the Gospel of Thomas and will focus on the question of its interpretation. Since its discovery, most scholars have studied Thomas from a diachronic perspective, in order to uncover its sources and milieu. Unfortunately, very little research has been done on the possible meaning of this collection of saying.
On May 5, 2017, Wycliffe College (Toronto) hosted a colloquium on Hosea.
Mark S. Gignilliat, With Hosea at Penuel: The Interface of Ontology and Tropology
Raymond Van Leeuwen, Knowing Creation and Knowing God in Hosea
Eugen J. Pentiuc, The Book of Hosea from Iron Age to Digital Age
Donald Collett, The Book of the Twelve as Penitential History
On March 9, 2017, Professor Sandra Huebenthal delivered the lecture, “Another Jesus Remembered: How The Third Gospel Narrates Jesus,” at New College, Edinburgh University.
On May 23, 2016, Professor Susan Docherty (Newman University, Birmingham) delivered her Inaugural Professorial Lecture, “Rewriting The Exodus”.
The biblical account of the Exodus has always been significant for Jews in constructing their history, identity and theology. The story of how God acted through Moses to free the Israelite slaves from their suffering in Egypt is, not surprisingly, retold in numerous Jewish writings throughout the centuries.
In Graeco-Roman times, the large number of Jews living outside of Palestine in cities and towns throughout the Empire particularly enjoyed celebrating Moses as a Hebrew hero who triumphed over hostile foreign powers. One of the most interesting of these retellings, known as the Exagoge, takes the form of a Greek Tragedy. I will discuss the interpretation given to the Exodus in this play, and how this compares to that found in other early Jewish sources and the New Testament.
This text raises questions which are still relevant today, including how far religion can be assimilated to different cultures, and how free theologians should feel to adapt authoritative sacred texts to respond to new circumstances.
The lecture is available for viewing on Panopto: