By Dean L. Overman
Even if Jesus used to be relatively the Son of God or no longer is a relevant query for Christians-and person who has provoked heated debate because the time of Jesus' start. Dean L. Overman examines the earliest Christian files to construct a compelling case for the divinity of Jesus. Addressing questions raised by means of books corresponding to Bart Ehrman's Misquoting Jesus and Elaine Pagels' The Gnostic Gospels, Overman builds a gently reasoned case for Jesus actually being the Son of God.
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Additional info for A Case for the Divinity of Jesus: Examining the Earliest Evidence
These are exactly the translated terms that the author of the canonical New Testament letters used to indicate that they were carefully “passing on” the teachings and descriptions concerning the life, death, and resurrection of Jesus that they had received from those who were his first followers. 21 A careful examination of the contents of the New Testament will disclose an abundant treasure of these formulae, particularly as they are concerned with the nature of the person and status of Jesus of Nazareth.
20 When we look at the context in which marana tha is used in First Corinthians, the Didache, and in the Greek translation of the formula in Revelation 22, the evidence requires a rejection of the idea that this formula only meant a polite form of address to an esteemed, dead teacher. ” is not a prayer which would make any sense unless the teacher had divine attributes. The evidence strongly indicates that this most ancient phrase is a prayer to Jesus as divine. The Greek-speaking Christians of Syria and Corinth knew and used this prayer because they had learned it from their fellow Christians in the Aramaic-speaking church; that is, the Palestinian church, most likely the mother congregation where the disciples of Jesus worshipped.
Although the Greek word kyrios was used for the term “Lord” in the first century, it had several meanings. 6 It could also mean God. Evidence that the phrase “Jesus is Lord” (kyrios Ie¯sous) identifies Jesus with the God of the Hebrews is given by the first-century Jewish historian Josephus. Josephus rarely used the word kyrios in his writings, but he confirms the use of kyrios to refer to God when he describes the refusal of firstcentury Jews to participate in emperor worship, a principal aspect of Rome’s civil religion.