Peter, Papias & Short Saying on Jesus

Evangelical Review of Theology, 2019

We have heard from Ruth Padilla DeBorst [the previous speaker] how the relationships between Paul, Philemon and Onesimus shaped a new category of personal relations. I want to extend this idea a step further and suggest that this story shows that encounters and relationships also improve our theology and our worldview.

2012

The goal of the Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures-that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, Interpreter Foundation is an independent entity and is neither owned, controlled by nor affiliated with The Church of Jesus Christ of Latter-day Saints, or with Brigham Young University. All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice.

Verbum et Ecclesia, 2014

This article first discusses the methodological issues involved in examining the portrayal of Jesus in the missionary speeches of the book of Acts and the nature of these speeches. This is followed by a detailed analysis of the presentation of Jesus, following a chronological line: Jesus� origin, his ministry, suffering, death and burial, his resurrection, exaltation, present ministry and parousia. The analysis is supplemented by the various portrayals of Jesus in the narrative of Acts. Afterwards, a detailed interpretation of this portrayal is offered, that is, its emphases (namely the saving significance of all of Jesus� life, the pervasive motif of the fulfilment of Scripture, Jesus as the agent of God, and the Jewishness of his life and ministry, focussing on Israel), the consequences that are drawn from this portrayal, the impact of the audiences on the presentation of Jesus, and the use of Christological titles. A final section reflects on the implications of the portrayal of ...

Dijkstra, Roald, The Early Reception and Appropriation of the Apostle Peter (60-800 CE), Brill : Leiden 2020, 2020

Hermeneutically, the history of the reception of Peter is a case study. It shows that the construction of a biblical figure is a selection of a few distinct features of the literary character. And according to the choice made, the result can be utterly different. If you rely upon the declaration of Jesus on the power of the keys, you build an authoritative and pontifical figure of Peter, but if you focus on the Transfiguration and the Protophany, you get the figure of the seer. Same historical character, different figures.

African Theological Journal for Church and Society, vol. 5, no. 2, pp. 72-91, 2024

One of the primary purposes of preaching is soul-winning. This paper examines Apostle Peter’s life and preaching on the Day of Pentecost in Acts 2, where at least three thousand souls were won and added to the Church. Consequently, a template is developed from Peter for a soul-winner and soul-winning sermon. This template involves the preacher’s personal life and the preacher’s sermon. Beyond the initial crowd’s bewilderment at hearing the disciples speaking in their various languages was the response of three thousand men to Peter’s preaching. When the people heard his sermon, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’ To win souls, every preacher needs the empowerment of the Holy Spirit to elicit theaudience’s response to the invitation to salvation. Response to the invitation is evidence of a soul-winning sermon.

Biblical Interpretation, 2010

The author of the present work wants to throw new light on the intended readers of 1 Peter by investigating what it could possibly mean that they were to live as Strangers in the Light. It is argued that the author of 1 Peter considers his readers as living a life influenced by social circumstances very much comparable to those of the Diaspora proselytes to Judaism. Hence similar discussions in Jewish Diaspora works can illuminate his descriptions and exhortations. Among these Diaspora works, the works of Philo of Alexandria should be drawn into the discussions in a much more comprehensive way than has been done so far. In addition to a study of the role of Silvanus in the making of the letter, this volume contains four studies that carry out what the author calls `philonic readings' of central issues of 1 Peter 2,5-11. The study will demonstrate the usefulness of Jewish diaspora works for understanding the social life of the early Christians.

Tyndale Bulletin

This paper argues that 1 Peter should be read against the background of early Christian mission. The readers of 1 Peter have a predominantly Gentile background. The letter assures these Gentile Christians that they now share the status and spiritual privileges of Israel. However, this cherished status also includes an existence as exiles and strangers in the world they live in. This experience was hitherto unknown to them. As God's people they have a new task: to share their faith in Christ by conduct and by word. Their experience of slander and persecutions cannot and need not bring their calling into question but is part and parcel of being God's people in the world.

Korean Journal of Christian Studies, 2022

F. C. Baur, who led the Tübingen School in the nineteenth century, pioneered the idea that the portrayal of Peter and Paul, both in deed and speech, corresponds throughout Acts. According to his interpretation, this Peter-Paul parallelism is purely a literary invention, reflecting the mediating Tendenz in the second stage of early Christian history (the post-apostolic period). On Acts 15:7-11, Baur especially remarks that Acts’ author conveys “the chief idea of the Pauline Christianity” through Peter’s speech, and subsequent commentators since Baur often recognized Pauline influence in Peter’s speech or a deliberate reworking of Pauline thought. This paper examines the validity of the repeated claim of a “Paulinizing” tendency in Peter’s speech of Acts 15:7-11. A detailed philological investigation demonstrates that the correspondence between Peter’s phraseology in Acts 15:7-11 and that of Paul in the undisputed Pauline letters is less exact than previously emphasized by some scholars since the nineteenth century, inter alia, F. C. Baur, Richard Pervo, and W. O. Walker. Given that the intentional Paulinism in Peter’s speech is not firmly supported by the evidence, I argue that the meaning and function of Acts 15:7-11 is better interpreted within the narrative world of Acts itself without necessarily relating them to alleged Pauline resonance in the speech.

2014

Recently the walking, talking cross in the Gospel of Peter has been interpreted as a popular belief or a common apocalyptic motif, irrelevant for understanding the gospel’s christology. I argue that the animated cross should be understood as a manifestation of the resurrected Lord. This is demonstrated through a comparative study of epiphanies from Greek, Roman, and Jewish literature in which gods are identified and manifest by their unique signs, including talking trees. Since this cross appears simultaneously with the Lord’s enormous resurrected form, I conclude that the Gospel of Peter represents a polymorphic christology. Gegenwärtig wird das gehende und sprechende Kreuz im EvPet gern als Element eines Volksglaubens oder als verbreitetes apokalyptisches Motiv gedeutet, das irrelevant für die Christologie des EvPet sei. Demgegenüber wird hier argumentiert, dass das belebte Kreuz als Manifestation des auferstandenen Herrn verstanden werden sollte. Dies wird an einem Vergleich von Erscheinungserzählungen aus griechischer, römischer und jüdischer Literatur gezeigt, in denen Götter anhand ihrer individuellen Zeichen, darunter als sprechende Bäume, identifziert werden. Da das Kreuz gleichzeitig mit der übergroßen Gestalt des Auferstandenen auftritt, wird geschlussfolgert, dass das EvPet eine polymorphe Christologie repräsentiert.

Catholic Biblical Quarterly, 2013

In Matthew's version of Peter's confession, the disciple says to Jesus, "You are the Christ the Son of the living God," and Jesus responds, "Blessed are you Simon son of Jonah, for flesh and blood have not revealed this to you but my Father in . In the history of interpretation these two verses have been used in debates about the Trinity, Christology, revelation, and personal salvation. is intriguing history has not been properly documented by scholars, since reception histories have focused on the re-naming of Peter as "the rock" (vv. 18-19) and the feud between Protestants and Catholics over the papacy during the Reformation. is paper explores the forgotten exegesis of vv. 16-17 from the patristic to the modern period, organizing readers synchronically in terms of what they believe Peter meant by his confession (v. 16) as well as their explanation of why Jesus blessed Peter (v. 17). While primarily descriptive, the article shows how exegesis of Matt. 16:16-17 highlights theological debates unique to the time of each thinker, exposes the creativity of interpretive methods, and replicates the logic of larger theological systems in miniature.