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In "Jesus, Gnosis and Dogma" Roukema investigates and assesses the
various views of Jesus in early Christianity, basing his approach
on a distinction between historical and theological statements
about Jesus. Historical statements can be arrived at through a
critical study of the earliest records, although Roukema recognizes
that scholars differ widely here. Theological statements about
Jesus are to do with what has been and is believed about him.
Roukema demonstrates that Gnostic traditions about Jesus mostly
derive from the earlier traditions preserved in the New Testament
writings and do not give a more accurate view of the historical
Jesus. He shows that the view of Jesus as the divine Lord (Yahweh)
and Son of God is inspired by an early Jewish pattern that was
exploited by the very first Christians. In spite of some later
dogmatic precisions, there is more continuity between the New
Testament picture of Jesus and the Nicene creed than between the
historical Jesus and the Jesus of early Gnosticism. Even the
essence of the Trinitarian dogma appears to have Jewish roots.
What happened when the writing of the Old Testament prophet Micah
from the 8th century BCE was read and interpreted by Christians in
the 1st to 5th century BCE? This research meticulously describes
data from patristic commentaries and other ancient Christian works
in Greek and Latin, as well as the remains of Gnostic receptions of
Micah, and it analyses the interpretative strategies that were
adopted. Attention is paid to the partial retrieval of Origen's
Commentary on Micah, which is lost nowadays, but was used by later
Christian authors, especially Jerome. This work includes the
ancient delimitation of the Septuagint version and patristic
observations on the meaning of particular terms. Other aspects are
the liturgical readings from Micah's book up to the Middle Ages,
its use in Christ's complaints about Israel on Good Friday (the
Improperia), and a rabbinic tradition about Jesus quoting Micah. It
is noted whenever patristic authors implicitly use or explicitly
quote Jewish interpretations, many of which are supplied with
parallels in contemporaneous or medieval Jewish works. This first
comprehensive survey of the ancient Christian reception and
interpretation of Micah is a valuable tool for Biblical scholars
and historians.
In "Jesus, Gnosis and Dogma" Roukema investigates and assesses the
various views of Jesus in early Christianity, basing his approach
on a distinction between historical and theological statements
about Jesus. Historical statements can be arrived at through a
critical study of the earliest records, although Roukema recognizes
that scholars differ widely here. Theological statements about
Jesus are to do with what has been and is believed about him.
Roukema demonstrates that Gnostic traditions about Jesus mostly
derive from the earlier traditions preserved in the New Testament
writings and do not give a more accurate view of the historical
Jesus. He shows that the view of Jesus as the divine Lord (Yahweh)
and Son of God is inspired by an early Jewish pattern that was
exploited by the very first Christians. In spite of some later
dogmatic precisions, there is more continuity between the New
Testament picture of Jesus and the Nicene creed than between the
historical Jesus and the Jesus of early Gnosticism. Even the
essence of the Trinitarian dogma appears to have Jewish roots.
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