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New Testament theology

History of interpretation
According to biblical scholar Frank Matera, the field of NTT suffers from an "identity crisis about its task, method, and goal".

1990 to present
"Methodologically this means that New Testament theology is not only a historical-descriptive discipline, but also simultaneously a dogmatic-assertive one." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 11). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Frank Matera describes 1990 as the start of a new period in NTT, and C. Kavin Rowe, writing in 2006, characterizes the field as undergoing a "revival".

William Wrede's ideas continue to have influence among scholars, including Heikki Räisänen (1990), Klaus Berger (1994), Walter Schmithals (1994), and Gerd Theissen (1999).

Relation to the Old Testament
"From a New Testament perspective, the early Christian Old Testament does not simply consist of the Hebrew Bible, but also encompasses the Scriptures contained in the Septuagint." - Stuhlmacher, Peter. Biblical Theology of the New Testament (pp. 9-10). Wm. B. Eerdmans Publishing Co.. Kindle Edition. "Jesus and his witnesses therefore transcend a mere continuity of tradition by establishing a continuity of confession between the Old and New Testaments." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 10). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Unifying themes
"It calls its message the “kerygma” (cf., e.g., Rom. 16:25; 1 Cor. 1:21; 15:14; Titus 1:3) or the “gospel” (cf., e.g., Mark 1:1; Rom. 1:1, 16; 1 Cor. 15:1; 1 Pet. 4:17). The gospel of God concerning Jesus Christ is the decisive center of the New Testament." - Stuhlmacher, Peter. Biblical Theology of the New Testament (p. 12). Wm. B. Eerdmans Publishing Co.. Kindle Edition.

Jesus
Jesus is the foundation of NT theology.

John the Baptist
Jesus was closely associated with John the Baptist.

In Luke 1, the Baptist's birth is announced by the angel Gabriel, and his ministry is explicitly identified with the returning Elijah (Luke 1:17; Matthew 11:14), whose role is to prepare the people for God's arrival before the final the day of judgment (Malachi 3:1, 4:5–6). The Gospel of John, however, is careful to subordinate the Baptist to Jesus and deny him the status of Elijah (John 1:6–8, 15, 19–28). This reflects the rivalry between early Christians and the Baptist's own followers.

The Baptist's apocalyptic preaching centered on the imminent judgment of Israel. To his Jewish audience, the Baptist warns that their descent from Abraham and covenant with God will not save them from the coming destruction (Luke 3:7–9). He urged his listeners to repent through baptism (Mark 1:4).

The Baptist proclaims the coming of a messianic figure "more powerful" than him. While John baptizes with water, the coming one will baptize with the Holy Spirit and fire. He will save those who repent, but the the wicked will be destroyed with unquenchable fire (Luke 3:15–17).

Birth
The tradition of the virgin birth of Jesus is found in Matthew and Luke but not Mark or John. For Matthew, Jesus is the Messiah and Son of God whose birth fulfills the prophecy of Isaiah 7:14, "Look, the virgin shall become pregnant and give birth to a son, and they shall name him Emmanuel". The Septuagint uses παρθένος (virgin) to translate the Hebrew noun עַלְמָה, which means a young woman who has not yet given birth. Paul does not mention the virgin birth. In Galatians 4:4, he writes that Jesus was "born of a woman" (γενόμενος ἐκ γυναικός), a common Jewish figure of speech indicating that someone is a human being (see Job 14:1; Matthew 11:11).

Jesus is described as being descended from David (Matthew 1:1–16; Luke 3:23–38; Romans 1:3–4; 2 Timothy 2:8).

(Luke 11:20)

Early scholarship

 * 4 volumes.
 * Volume 1, Volume 2, Volume 3, Volume 4.
 * Volume 1, Volume 2, Volume 3, Volume 4.
 * Volume 1, Volume 2, Volume 3, Volume 4.
 * Volume 1, Volume 2, Volume 3, Volume 4.
 * Volume 1, Volume 2, Volume 3, Volume 4.