The New Testament does not get even this far, since it ignores political theory and pushes the political character of Jesus»
Messiahship into the background or into heaven («My kingdom is not of this world,» John 18:30).
Not exact matches
Ever since the publication in 1903 of Wilhelm Wrede's famous book on this subject, The Messianic Secret in the Gospels, scholars have been compelled to take seriously the thesis it set forth, namely, that the whole conception of the secret
Messiahship is an intrusion
into the tradition, either read
into it by Mark or at a late pre-Marcan stage in the development of the tradition, and not really consonant with the story of Jesus as it was handed down in the earliest Christian circles.
This may mean what through the influence of Professor C. H. Dodd has come to be called realized eschatology, the belief that Jesus had brought the Kingdom to fulfillment in his own person and he was thereby affirming his
messiahship.4 It seems to me more probable that Jesus meant primarily though perhaps not solely to declare the possibility of entrance
into the Kingdom here and now by repentance, the acceptance of God's forgiveness, and the assumption of the obligations of discipleship.
No doubt about the
messiahship is expressed, but only the temptation to have it take an easy and successful form: to become a mere provider of bread and physical need; to be a mere wonderworker and so to coerce people
into belief; or to become a political messiah claiming sovereignty over the nations of the earth.
The apparent purpose of this series of questions was to trap Jesus
into a premature and public avowal of his
messiahship, and thus
into an act of blasphemy for which he could be arrested.