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Helmut Koester. Helmut Heinrich Koester (December 18, 1926 – January 1, 2016) was an American scholar who specialized in the New Testament and early Christianity at Harvard Divinity School. His research was primarily in the areas of New Testament interpretation, history of early Christianity, and archaeology of the early Christian period.
According to Helmut Koester, the stories of the resurrection were originally epiphanies in which the disciples are called to a ministry by the risen Jesus, and at a secondary stage were interpreted as physical proof of the event. He contends that the more detailed accounts of the resurrection are also secondary and do not come from historically ...
[247] Helmut Koester states that the stories of the resurrection were originally epiphanies in which the disciples were called to a ministry by the risen Jesus, and were later used as evidence of the event. [6]
The Christ myth theory, also known as the Jesus myth theory, Jesus mythicism, or the Jesus ahistoricity theory, [ 1 ][ q 1 ] is the view that the story of Jesus is a work of mythology with no historical substance. [ q 2 ] Alternatively, in terms given by Bart Ehrman paraphrasing Earl Doherty, it is the view that "the historical Jesus did not ...
The Gospel of Thomas (also known as the Coptic Gospel of Thomas) is an extra-canonical [ 1 ] sayings gospel. It was discovered near Nag Hammadi, Egypt, in 1945 among a group of books known as the Nag Hammadi library. Scholars speculate the works were buried in response to a letter from Bishop Athanasius declaring a strict canon of Christian ...
Howard Clark Kee, writing in The Cambridge Companion to the Bible (1997) and citing Helmut Koester and John Dominic Crossan as examples, states: Some scholars have advanced the theory that these so-called apocryphal gospels actually include texts and traditions that are older and more reliable than those in the canonical New Testament writings. ...
New Testament people named John. v. t. e. John 21 is the twenty-first and final chapter of the Gospel of John in the New Testament of the Christian Bible. It contains an account of a post-crucifixion appearance in Galilee, which the text describes as the third time Jesus had appeared to his disciples.
[j] Other scholars, such as Helmut Koester [175] and J. D. Crossan, [350] argue that the canonical Mark is a revision of Secret Mark. Koester thinks that an original Proto-Mark was expanded with, among other things, the raising of the youth in Secret Mark and the fleeing naked youth during Jesus' arrest in Mark 14:51–52, and that this gospel ...