Jesus the Messiah: Liberation for all Israel

In her book “Cast Out of the Covenant” Adele Reinhartz understands the Gospel of John as a missionary writing for Gentiles, whom Jesus calls as children of God into the covenant with God, from which the Jews are cast out. With reference to Ton Veerkamp, I disagree: Originally, John struggled for Israel’s liberation from the enslaving Roman world order!

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The Beloved Disciple befriending Adele Reinhartz

The bosom friend of Jesus responds to a Jewish reading of the Gospel of John. Has the Fourth Gospel a profoundly anti-Jewish character? Or can its implicit author—by putting myself in his place—convince the Canadian professor Reinhartz to take him seriously as a Jewish Messianic fighter for Israel’s liberation from the Roman world order?

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Otherworldly Word or Overcoming the World Order?

Review of the book “The Word in the World. The Cosmological Tale in the Fourth Gospel” by Adele Reinhartz. Reinhartz’ reading of John’s Gospel corresponds to its Gentile Christian, otherworldly understanding, common since the 2nd century. But was not John firmly rooted in the Scriptures of the Jews and proclaiming a Messiah who overcomes the Roman world order through solidarity?

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Ton Veerkamp: „The World Different“

Image: Helmut Schütz

Political History of the Grand Narrative. Actually, instead of “Die Welt anders” Ton Veerkamp had wanted to call his book “Voice only.” Because according to the Bible, “God” is not a supreme being, but the voice that in the Torah of Israel authoritatively brings forward a basic order of freedom and equality. I strongly recommend his challenging book for reading.

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Solidarity against the World Order

A Political Reading of the Gospel of John about Yeshua Messiah of all Israel. The English translation of Ton Veerkamp’s interpretation is here combined with a colometrical English translation of the Gospel of John also based on publications by Ton Veerkamp and on the “Complete Jewish Bible” (Copyright Dr. David H. Stern. Used with Permission from Messianic Jewish Publishers, www.messianicjewish.net).

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Blind Disciple of Jesus

John Hull argues with Jesus: “I always live in the dark. But for you, people who live in the dark are the evil incarnate. Me too, I want to feel as a child of light, if this light means God’s love! You need not heal me, but would you accept me as your disciple even if I remain being blind?”

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Mary Magdalen and Jesus, ascending

Similar to Eliseus seeing his teacher Elias when being taken up to heaven, Mary Magdalen sees her teacher Jesus on his way to the Father in heaven. Does Jesus originally give a double portion of his spirit to her, like Elias did to Eliseus? Does Jesus intend to appoint her to be his successor leading and teaching the congregation?

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The Making Of “Mary, Purest Maid”

Bild: Helmut Schütz

Response from Experience at the workshop with Jane Schaberg about „The Illegitimacy of Jesus“ as part of the seminar „Gegenwärtige feministische Entwürfe als Herausforderung an Exegese, Predigt und Seelsorge“, on Octobre 23, 2009, 2:30 p. m. (Wissenschaftlich-Theologisches Seminar Universität Heidelberg).

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“Mary, purest Maid”

A pastor‘s plea for the virginal innocence of a sexually abused girl (*) This essay takes as a starting point the hypothesis: Mary, the mother of Jesus, may have been abused. Nevertheless – that is the thesis which is crucial for Helmut Schütz – in God’s eyes she is his “pure maid”, and Jesus is the Son of God.

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Die Europawahl des Paulus

Der Aufbruch des Apostels Paulus ins Missions­gebiet Europa. Paulus wählt Europa als Missions­land und legt mit der Taufe der Purpur­händlerin Lydia und ihrer Familie in Philippi den Grundstein für die erste christliche Gemeinde auf europä­ischem Boden. Nachdem sie wegen der Heilung einer Sklavin ins Gefängnis kommen, ist der Gefängnisaufseher der erste europäische Mann, den Paulus und Silas für Christus gewinnen.

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