"The object of the present work is to determine what is central in the Christian proclamation. We are tempted to represent as the 'kernel' or 'essence' of this proclamation that which appeals to us personally, and to consider as external and dispensable 'framework' that which is strange to us. It is due to the richness of the Christian message that the question as to the central element from which all the other features are to be explained arises at all, and the endeavor to determine this central element must be designated the one great task of New Testament scholarship, and perhaps of all Christian theology."" --From the Foreword Dr. Oscar Cullmann (1902-1999) was born in Strasbourg--then in Germany--where he studied classical philology and theology. From then on, he held a variety of teaching positions involving history and theology. He is best known for his extensive work in the ecumenical movement and can be partially credited for establishing a dialogue between the Lutheran and Roman Catholic traditions.
Apart from Scripture, I can't recall any book that has excited me more about the Lordship of Christ in all of creation and in His Church in particular...
I just finished "Christ and Time: The Primitive Christian Concept of Time and History; Revised Edition," by Oscar Cullmann.
Here's a taste: Cullmann states that there are Jewish (biblical) and Hellenistic (philosophical) concepts of time that Christians struggle with. The Jewish concept of Time is linear with a beginning and an end (just hold on, I know this is simple but this concept is reflected in how people live). The Greek concept of Time is cyclical and it just keeps grinding away; one has nothing to look forward to that is different from previous experience. So the philosophers thought that A human goal would be to leave the circle of time and go to timelessness. The biblical thought is that there is a TELOS, a goal or purpose--finish line--to existence and its when God comes to His people. So what happens when the Greeks mix their concepts with biblical ones?--one has a "promise" of flying away to a disembodied eternity. Time in scripture is never mentioned abstractly but as redemptive; metaphysics are absent in this respect.
In his next move Cullmann tells how this transition in one's conception of time lands on at Gnosticism by three attributes: rejection of the OT and Israel's redemptive history; Docetism where Jesus only appeared human because Divinity can't share humanity; rejection of Primitive Christian eschatological expectation for a timeless beyond.
"Primitive Christianity knows nothing of a timeless God," p 63.
That should get your head into where Cullmann is going with time and history. If we rethink scripture and especially eschatology to conform to a linear rather than cyclical model of time we begin to move away from Hellenistic philosophers and see a bit more precise the narrative of the story God wants for us.
This is one of the most important books in New Testament theology. It is foundational for understanding the New Testament's perspective on the death and resurrection of Jesus and its impact (effect) on past, present, and future, for Christianity as a whole and for the individual Christian. I gave it five stars because it is a classic, not because it is an easy read. It is challenging but worthwhile. I read the third edition, which is different from the picture shown here.
In Christianity, as properly authentically "primtively" conceived by Cullman, there is no eternity, only endless time. This makes the life of Christ the "noon of history," and reaffirms an idea of reality locked into a downward path that I think, he might admit, could include the unfathomably long heat death of the cosmos. Not to mention the universe as a big mirror.
This is a classic that shows the centrality of the resurrection to Christian faith - tough read but well worth the effort. Appreciates Cullmann's emphasis and commitment to the Biblical text for his arguments and foundations for his teaching