By Martin L. West
Hugely advised learn of early Greek philosophy and its relation to Persian faith and the traditional close to East.
One or extra chapters on Pherecydes, Anaximander and Anaximenes, and Heraclitus.
Well-sourced. solid bibliography for keep on with up analyzing.
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5 These involve the cultivation of “openness” on several levels: listening to the viewpoints of others, accepting “truth” in such viewpoints, learning about one’s own traditions, and risking change in one’s personal perspectives (the admonishments of Rabbi Soloveitchik notwithstanding). Such openness is particularly germane to teaching Jesus in an interfaith environment, given that Christian students are often defensive of the person of Jesus, while Jewish students are just as defensive about the need to discuss the founder of a non-Jewish faith responsible for centuries of anti-Jewish rhetoric and behavior.
Cf. the Baraitha in B. Metzi’a 62a, which pits the view of the altruistic Ben P’tura against R. Akiba, and Pesaḥim 25b where a man asks Raba (280–352) what he should do if an official threatened to kill him unless he would kill another man. 19. Gal 3:28. Also, 1Cor 12:13; Col 3:11. 20. Matt 5:38–42; Luke 6:29–30. 21. Matt 5:43–48; Luke 6:27–28, 32–36. 22. Luke 23:34. 23. Double entendre is intentional; it is meant to question the accuracy of the institution of the Last Supper to be a Passover Seder meal.
15 Although not a scholar of the Greek or Christian Bible, I shared with them current ideas in biblical scholarship concerning the identity of Matthew, the timeline of the writings of the Greek Bible, interpretations of the passages mentioned above, and issues surrounding biblical canonization. The notion that the Gospel was recording the words of Jesus Untangling Myths and Misconceptions 31 several generations after Jesus’ death was challenging, as students generally read religious texts in a literal fashion.