Shadowing Practice: What the First Christians Really Believed Will Surprise You - Learn English Speaking with Video
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One of the surprising things that await any student of the New Testament
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when they study the text academically whether at university
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or at home reading academic texts is just how unorthodox
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and heretical the earliest Christian beliefs were compared to the later beliefs of the church.
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And I just want to share with you what some of these beliefs actually were
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because they I found them quite surprising when I first read about them and I'm going to use as my guide
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Jimmy Dunn's book unity
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and diversity in the new testament an inquiry into the character of earliest christianity
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and Jimmy Dunn as I've said before is a leading new testament scholar professor
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at the university of durham
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and he says in his book page 255 under the chapter
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just how orthodox was earliest palestinian christianity he says the following the first christians were jews
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luke's account of the range of nationalities present at pentecost this
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is the great falling of the holy spirit in acts chapter
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2 where they where they all receive the holy spirit people
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from all the nations of the earth apparently are congregated there
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but they were all jews and proselytites in other words they weren't gentiles these were committed people committed to judaism
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and even though they believed that jesus was the messiah
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and risen from the dead that did not alter their standing
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or outlook as jews
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and dunn continues they apparently continued to observe the law without
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question this is the jewish law the 613 commandments given to moses
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not interpreting their traditions of Jesus's words and actions in a manner hostile to the law
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nothing in what they understood about Jesus teaching told them to
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reject the law hence the Pharisees seem to have seen in them little
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or nothing of the threat which Jesus had posed
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acts 5 33 onwards and not a few became members of the Jesus sect
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while still remaining Pharisees Acts 15 5 21 20 hence to the shock of the Cornelius episode to the Jerusalem believers
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it had not occurred to them that faith in Jesus the Christ might make the purity law irrelevant
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so they had no understanding from Jesus that he had abolished the law
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or made what was unclean clean in regards to food at
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all he continues they evidently continue to be firmly attached to
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the temple the Jerusalem temple attending daily at the hour hours of prayer acts 2 46
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and 3 1 regularly coming together there for mutual support
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and in order to teach
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and evangelize the the hour of prayer is the hour of
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sacrifice it's not like going to church in the church of England
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or episcopalian church for prayers this is the temple was built for sacrifice and that's why
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it existed another characteristic was their distinctive belief in the imminent
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parousia of Jesus that's the return of Jesus the son of
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man this belief however seems to have stayed within the framework
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of Jewish eschatological hope this is probably the chief reason why they remained
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so firmly rooted in Jerusalem
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and centered on the temple for the temple was the obvious focal point of the imminent consummation as Malachi 3.1 clearly indicated.
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This would also explain why there was such a lack of concern for the Gentiles
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or for mission outside of Jerusalem amongst the earliest Jerusalem community
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they didn't go into all of the nations to evangelize as
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later christian tradition believed they did they stayed in jerusalem they
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stayed amongst the jews as jews they were still only thinking in terms of israel acts 1 6 22
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and following and 2 39 all that are far off
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which refers to the jews of the diaspora in short he says it is evident
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that the earliest community in no sense felt themselves to be
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a new religion distinct from judaism this is a really important
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point today after two thousand years of christian tradition we think of christianity
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and judaism as a completely separate and independent religions but actually the earliest community after jesus ascended into heaven were Jews,
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practicing Jews and within the Jewish faith there was no sense of a boundary line drawn between themselves
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and their fellow Jews they saw themselves simply as fulfilled Judaism, the beginning of eschatological Israel
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and the Jewish authorities evidently did not see them as anything very different from themselves they held one or two eccentric beliefs, so did other jewish sects
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but otherwise they were holy jewish indeed we may put the
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point even more strongly since judaism has always been concerned more with orthopraxy than with orthodoxy
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right practice rather than right belief the earliest christians were not simply jews
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but in fact continued to be quite orthodox jews these were
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no liberals jews they were no apostate jews these were very traditional committed jews notice then
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that this is the group with whom christianity proper all began only their belief in jesus as messiah
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and risen and their belief
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that the last days were upon them mark them out as different from the majority of their fellow jews.
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none of the other great christian distinctiveness distinctives that come to expression in and through Paul are present.
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So none of the great theological beliefs developed by Paul much later on you know the idea
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that Jesus the messiah died for people's sins is absent, the idea the law has been abolished is absent, the idea that the temple is no longer central is absent
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and so the idea that that gentiles don't follow the law if they become part of judaism is absent.
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Rather altogether it is a form of christianity
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which we today would scarcely recognize jewish christianity indeed
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or perhaps more precisely a form of jewish massianism a massianic renewal movement within pre-70s judaism
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so this is before the temple was destroyed in a.d 70 of course and then dunn says
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if we now shift our glance from the beginning of christianity forward 150 years
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or so into the second century and beyond it at once becomes evident
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and this is very interesting that the situation has significantly altered to put it mildly.
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Jewish Christianity so far from being the only form of Christianity is now being classified as unorthodox and heretical.
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there seem to have been several groups of Jewish Christians whose
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beliefs put them beyond the pale of the emerging great church
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one at least preserved an ancient title for early christians nazareans
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acts 24 5 the quran of course says something very interesting
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about these people what were they called in the quran the
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name probably embodied a claim to preserve the true tradition against
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the antinomian Christian communities elsewhere antinomian meaning those who were against
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the law who rejected the law now the best-known sect whose
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name became a kind of stereotype in the great church polemic
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against Jewish Christians was the Ebionites the Ebionites that's a name to remember
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if want to really grasp the original faith of the early church rather than Paul's Christianity the Ebionites
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and Dunn outlines three significant characteristics of this of this now
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heretical Jewish Christian faith first one not surprisingly is their faithful adherence to the Jewish law
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Justin Martyr the second century gentile convert to Paul's Christianity , very famous early father,
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knew of Jews who believed in Christ and who kept the law without insisting
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that all Christians should but he also knew others who not only kept the law themselves
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but who also compelled Gentile believers to keep it too
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so that's very interesting and then the next section here
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and I'm skimming lot of the detail here just to give
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you a concise flavour rather than exhaustive survey is what Dunn calls the exaltation of James
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and the denigration of Paul the exaltation of James the brother the actual brother of Jesus
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and the denigration of Paul that's obviously the apostle Paul it
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is clearest in the clementine literature now the clementine literature was
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a body of jewish christian writings from the second century it
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is clearest in the clementine literature where james appears as the
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head of the jerusalem jerusalem church from the first ordained bishop in it by the lord as for peter he
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and the other apostles are shown as subordinate to james
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and must give account of their work to him
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which is very interesting so james is the very very head of the church
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exaltation of james is accompanied as i said by denigration of paul so you know really putting him down.
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Araneus, Origen, Eusebius and Epiphanius number rejection of Paul as one of the characteristics of the Ebionite faith
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and of the other Jewish Christian sects as well in the clementines this Jewish writings again Paul is vehemently attacked.
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Peter calls him the man who is my enemy
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and dismisses his claim to have seen the risen christ wow
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in jewish christianity in general paul was the arch enemy responsible for the rest of christianity's rejection of the law
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and himself an apostate from the law i mean this is
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seriously interesting paul was seen as an absolute danger heretic apostate from the original Jewish Christian faith of the earliest church.
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he was not seen as some kind of hero he was an enemy the enemy
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because of course he taught people to abandon key aspects of the Jewish faith and perhaps now the most significant
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belief of the Ebionites was called adoptionism one of the most
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frequently attested features of Ebionite Christology is found in clearest expression
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in one of the early fathers description of it as a chap called Epiphanius
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and he describes there the Ebionite view is this
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Christ they call the prophet of truth
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and Christ the son of god on account of his progress in virtue
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and the exaltation which descended upon him from above they want him to be only a prophet
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and man and son of god and christ and mere man as we said before who attained by a virtuous life
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the right to be called son of god so for the ebionites the original christian belief
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in the earliest community all the way through to the second century these people who inherited and continued
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that tradition jesus was a prophet a man who by virtue of his excellence could be called son of god
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but certainly was not divine and dunn continues
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if these are indeed the three principal features of heretical Jewish
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Christianity then a striking point emerges this is the features of
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second century Ebionite views heretical Jewish Christianity would appear to be not
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so very different from the faith of the first Jewish believers' wow and then he continue here
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a bit about the it gives a bit more information here about the adoptionist Christology the idea
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that in a sense Jesus was adopted by God on an honorary kind of designation as son of God
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but not literally begotten of God through all the ages and divine anything like that.
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The adoptionist Christology of the Ebonites too seems to have a
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firm anchor point in the earliest Christian attempts to express faith in Jesus the Christ.
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If you look at Acts 2 36, Acts 13 33 for example
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and also note acts 2 22 jesus of nazareth a man attested to you by god
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so he was a man credited or tested by god
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and also 10 38 jesus was able to do to do good
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and heal for god was with him it doesn't say he was god
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but god was with him very interesting
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and then just to conclude this before i weary your patience totally final paragraph
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and this is jimmy dunn's summary of this
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and this the author jimmy dunn is a christian he believes
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in the trinity he's an ordained minister of the church
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but he's an honest historian which is why he is
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so honored by other historians and scholars for his integrity in his research
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and he says this in short apart from the different attitudes
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to the temple cult the measure of agreement between the earliest jewish believers
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and the ebionites is quite striking the heretical jewish christianity of the second
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and third centuries apparently has no closer parallel than the earliest christian community in jerusalem
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indeed on the basis of this evidence the heretical Jewish Christianity
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of the later centuries could quite properly claim to be more
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truly the heir of earliest Christianity than any other expression of Christianity wow
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so just read that again this is talking about the ebionites the heretical Jewish Christianity of the second
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and third centuries has no closer parallel than the earliest christian
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community in jerusalem heretical jewish christianity of the later centuries could
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quite properly claim to be more truly the heir of earliest
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christianity than any other expression of christianity than paul than the catholic church than the gnostics than whoever whatever whatever
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and what do they believe
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Woordenschat en spreektips bij deze les
Deze spreekles op niveau C1 is gebaseerd op de video “What the First Christians Really Believed Will Surprise You”. Deze woorden komen het vaakst terug: jewish, christianity, christian, jesus, jews. Deze video bevat 163 zinnen en 2141 woorden om na te spreken. Het gesproken deel duurt 14:59. De spreker praat in een gelijkmatig tempo van ongeveer 143 woorden per minuut, prettig om te shadowen. Slechts 80% van de woorden hoort bij de 3.000 meest gebruikte Engelse woorden, dus de woordenschat is pittig.
Belangrijke woorden in deze video
De 15 moeilijkste woorden uit de video, met uitspraak en betekenis:
| Woord | Uitspraak | Betekenis |
|---|---|---|
| heretical bijvoeglijk naamwoord | /həˈɹɛtɪkəl/ | ketters |
| gentile bijvoeglijk naamwoord | /ˈd͡ʒɛntaɪl/ | niet-Joods |
| sect zelfstandig naamwoord | /sɛkt/ | afscheiding, sekte |
| believer zelfstandig naamwoord | /bɪˈlivɚ/ | gelovige |
| absent bijvoeglijk naamwoord | /ˈæb.sn̩t/ | afwezig, weg |
| apostate zelfstandig naamwoord | /əˈpɔs.teɪt/ | afvallige |
| messiah zelfstandig naamwoord | /məˈsaɪ.ə/ | Messias |
| characteristic zelfstandig naamwoord | /ˌkæɹ(ə)ktəˈɹɪstɪk/ | trekje, karakteristiek |
| prophet zelfstandig naamwoord | /ˈpɹɑ.fɪt/ | profeet, profete |
| testament zelfstandig naamwoord | /ˈtɛs.tə.mənt/ | testament, laatste wilsbeschikking |
| abolish werkwoord | /əˈbɑl.ɪʃ/ | afschaffen, opheffen |
| apostle zelfstandig naamwoord | /əˈpɑsl̩/ | apostel, zendeling |
| attest werkwoord | /əˈtɛst/ | attesteren |
| evangelize werkwoord | /ɪˈvænd͡ʒəlaɪz/ | evangeliseren, uitdragen van de blijde boodschap |
| ordain werkwoord | /ɔɹˈdeɪn/ | vaststellen |
Phrasal verbs die je zult horen
| Woord | Uitspraak | Betekenis |
|---|---|---|
| come together werkwoord | /ˈkʌm tʊˈɡɛðɚ/ | bijeenkomen, samenkomen |
Grammatica in deze video
De structuren die de spreker het meest gebruikt, met de exacte woorden uit de video:
| Structuur | In de video |
|---|---|
| Lijdende vorm be + voltooid deelwoord — het gaat om wat er gebeurt, niet om wie het doet | were compared · are congregated · was built |
| Betrekkelijke bijzinnen who / which + zin — extra informatie over een persoon of ding | those who were · man who is · people who inherited |
| Present perfect have/has + voltooid deelwoord — iets uit het verleden dat nu nog telt | I've said · has always been · has been abolished |
Uitspraak om op te letten
De spreker gebruikt 7 samentrekkingen en verkorte vormen, zoals I'm, didn't, doesn't. Spreek ze kort uit, zoals je ze hoort.
- De “th”-klanken: unorthodox /ʌnˈɔɹθədɑks/, orthodox /ˈɔɹθədɑks/, orthodoxy /ˈɔɹθədɑksi/, orthopraxy /ˈoɹθəˌpɹæksi/, theological /θi.əˈlɑd͡ʒɪkl/
- De klanken “sh” en “zh”: exaltation /ˌɛɡ.zɔlˈteɪ.ʃən/, abolish /əˈbɑl.ɪʃ/, rejection /ɹɪˈd͡ʒɛkʃən/, nationality /ˌnæʃ.əˈnæl.ɪ.ti/, designation /dɛzɪɡˈneɪʃən/
- Lange woorden — let op de klemtoon: heretical /həˈɹɛtɪkəl/, exaltation /ˌɛɡ.zɔlˈteɪ.ʃən/, characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/, antinomian /æntiˈnoʊmi.ən/, eschatological /ˌɛskətəˈlɑd͡ʒɪkəl/
Klanken die Nederlandstaligen lastig vinden:
- Stemhebbende eindmedeklinker — /b/, /d/, /g/, /z/, /v/ niet verscherpen: evangelize /ɪˈvænd͡ʒəlaɪz/, emerge /ɪˈmɝd͡ʒ/, distinctive /dɪˈstɪŋktɪv/, ascend /əˈsɛnd/, exhaustive /ɪɡˈzɔstɪv/
- /æ/ — opener dan de Nederlandse “e”: absent /ˈæb.sn̩t/, characteristic /ˌkæɹ(ə)ktəˈɹɪstɪk/, antinomian /æntiˈnoʊmi.ən/, evangelize /ɪˈvænd͡ʒəlaɪz/, academically /ˌæk.əˈdɛm.ɪk.ə.li/
- /g/ — een harde plofklank, geen Nederlandse “g”: exaltation /ˌɛɡ.zɔlˈteɪ.ʃən/, congregate /ˈkɒŋɡɹəɡeɪt/, exhaustive /ɪɡˈzɔstɪv/, designation /dɛzɪɡˈneɪʃən/, glance /ɡlæns/
Zo oefen je met deze video
- Luister de hele video één keer zonder te spreken en noteer de woorden die je niet kent.
- Spreek zin voor zin na op normale snelheid en herhaal elke zin tot je ritme gelijk is aan dat van de spreker.
- Neem jezelf op en vergelijk met het origineel; let daarbij op woorden als heretical, gentile, sect.
Wat is de Shadowing-techniek?
Shadowing is een wetenschappelijk onderbouwde taalleermethode die oorspronkelijk is ontwikkeld voor professionele tolkentraining en gepopulariseerd door polyglot Dr. Alexander Arguelles. De methode is eenvoudig maar krachtig: je luistert naar native Engelse audio en herhaalt het onmiddellijk hardop — als een schaduw die de spreker volgt met slechts 1–2 seconden vertraging. In tegenstelling tot passief luisteren of grammaticadrills, dwingt shadowing je hersenen en mondspieren om echte spraakpatronen tegelijkertijd te verwerken en te reproduceren. Onderzoek toont aan dat het de uitspraaknauwkeurigheid, intonatie, ritme, verbonden spraak, luisterbegrip en spreekvaardigheid aanzienlijk verbetert — waardoor het een van de meest effectieve methoden is voor IELTS Speaking-voorbereiding en echte Engelse communicatie.