Based on the 1985 Cardbury Lectures delivered at the University of Birmingham, England, this book describes and explains the origins and development of New Testament christology. Using both original sources and established and recent scholarship, Casey presents a convincing argument to support his christological framework. He traces the evolution through the Pauline epistles and the Gospels of the historical figure of Jesus, the Aramaic-speaking Jew, to his identification as Jesus Christ, the Messiah and Son of God. The declaration of his deity in John's Gospel is related to the Gentile self-identification of he Johannine community. This is the first book in the field of Christian origins to make serious analytical use of the concept of identity. It includes new discussion and explanation of early Christian belief in the Resurrection, the Virgin birth and other elements of Christian dogma. Lucid and cogently organised. this book's conclusions are both logical and startling. Casey's work represents a major advance in the study of christology.

In From Jewish Prophet to Gentile God, Maurice Casey suggests a new theory as to why New Testament Christology developed as it did. In making his argument, Casey pays particular attention to the culture of Jesus and the earliest Christians.

Workbook - Jonah, the reluctant prophet, was called to prophesy against the pagan capital of the world, Nineveh. He attempted to shun the assignment until God explained it to him a little more clearly! His message to Nineveh:40 days and you get yours! The greatest miracle in the book of Jonah was Nineveh's repentance, within the allotted 40 days, on speculation! They reasoned that maybe, if they repented, God might change His mind. They did. And He did.A century later, Nahum was sent to ask them to repent and Nineveh failed. Judgment resulted.Obadiah prophesied against Israel's enemies. His book provides insights into the 2nd Coming of Jesus Christ and why some countries will apparently escape the rule of the Antichrist. These are three small books of the Bible that contribute a critical perspective for all of us.

During his life Jesus did not view himself as divine, nor did his disciples. In THE CHANGING FACES OF JESUS the great scholar Vermes works back through successively earlier accounts of the life of Christ to finally reveal the true, historical figureof Jesus hidden beneath the Gospels: a Palestinian charismatic convinced he had an essential role to play in bringing about the kingdom of God.

Andrew Chester focuses on Jewish messianic hope, intermediary figures, and visionary traditions of human transformation, particularly in the Second Temple period, and analyzes their significance for the origin and development of New Testament Christology. He brings together five previously published essays on these themes: these include two long chapters, one on Jewish messianic and mediatorial traditions in relation to Pauline Christology, the other on messianism and eschatology in early Judaism and Christianity, plus one on messiah and Temple in Sibylline Oracles 3-5. Two further essays, on the significance of Torah in the messianic age, and on resurrection, transformation and early Christology, have been extensively revised. There are also three substantial new chapters, all of which engage closely with recent scholarly debate. The first, on the origin of Christology, argues for the significance of Jewish visionary traditions of human transformation for understanding how 'high' Christology came about at such an early stage within the New Testament. The second discusses the complex questions of the definition, scope and nature of Jewish messianism, especially in relation to the Hebrew Bible and the more-recently available Qumran evidence, and their significance for the New Testament. The third is concerned with what Paul means by the 'law of Christ', and the wider issues raised by this.

This book argues that Mark's gospel was not written as late as c. 65-75 CE, but dates from sometime between the late 30s and early 40s CE. It challenges the use of the external evidence (such as Irenaeus and Clement of Alexandria) often used for dating Mark, relying instead on internal evidence from the gospel itself. James Crossley also questions the view that Mark 13 reflects the Jewish war, arguing that there are other plausible historical settings. Crossley argues that Mark's gospel takes for granted that Jesus fully observed biblical law and that Mark could only make such an assumption at a time when Christianity was largely law observant: and this could not have been later than the mid-40s, from which point on certain Jewish and gentile Christians were no longer observing some biblical laws (e.g. food, Sabbath).