The Imitation of Christ (Webster, 1986)
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Tag: 05 Christology
Mark Tully in conversation with James Alison (Alison, 2006)
We cannot help but create Jesus in our own image, because all our knowledge, always, is projective, as humans – I think that this is simply part of who we are. What is very difficult, therefore, is to allow ourselves to be ‘broken out of’ our own reflexive criteria – and that is why, it seems to me, there is an important space for, precisely, those, if you like, ‘monuments’ to ‘something-else-happening-here’ which is what, I think, the text of Scripture and, and the doctrinal crystallisations, at their very best, serve to do – they serve to say, ‘if you step over here and make this too tame, you will end up only with yourself’.
“Where Christ Is”, Christology and Ethics Conference (Webster, 2008)
Videos of lecture, Q&A and interview at Garrett-Evangelical Theological Seminary
God Crucified: Early Jewish Monotheism and New Testament Christology (Bauckham, 2012)
Handout with outline of lecture on God Crucified: Early Jewish Monotheism and New Testament Christology
The “Most High” God and the Nature of Early Jewish Monotheism (Bauckham, 2008)
Chapter 3 of “Jesus and the God of Israel”.
Paul’s Christology of Divine Identity (Bauckham)
In my book God Crucified: Monotheism and Christology in the New Testament (The Didsbury Lectures for 1996; Grand Rapids: Eerdmans, 1999) I set out in broad outline a particular thesis about the rela ionship of early Jewish monotheism and early Christian Christology, which also entails a relatively fresh proposal about the character of the earliest Christology. My purpose in the present paper is to summarize the thesis of the first two chapters of
God Crucified, and then to focus in considerably more detail than I have done hitherto on the Pauline epistles, to show how the thesis is verified and exemplified in Pauline theology.
Macbride Sermon on the Application of Messianic Prophecy (Bauckham, 2003)
The subject of the Macbride University Sermon is described as “the application of the prophecies in Holy Scripture respecting the Messiah to our Lord and Saviour Jesus Christ.” There have been times when Christians have attached great evidential value to the fulfilment by Jesus of Old Testament prophecies of the Messiah. They have wanted to argue not only that Jesus is shown to be the expected Messiah by the exact correspondences between the prophecies and their fulfilment in Jesus, but even that the fulfilment of these prophecies in Jesus is a kind of demonstration of the truth of Christianity. The fulfilment proves at the same time both that the prophecies were inspired by God and that Jesus was the Messiah that God himself sent. This kind of apologetic appeal to messianic prophecy is less often heard today. I think this must be at least partly due to the influence of biblical scholars who have insisted on a historicizing kind of exegesis that tries to read the prophecies as they would have been heard at the time they were written, and very often finds that this differs considerably from the way the writers of the New Testament read them when they interpreted them as referring to Jesus. I sense that New Testament scholars are sometimes a little embarrassed by the gap that seems to open between the historical meaning of the Old Testament texts and the way they were read by New Testament Christians. They explain in a matter-of-fact manner the way New Testament writers interpreted the Old, but they refrain from commenting on its validity.