The Biblical City, Part II – The New Testament covers more than a dozen biblical references to the city in The New Testament. It is commonly accepted there is an anti-urban religious stereotype, which has contributed in radically remaking our cities over the last 200 years. But is God really anti-urban? There are approximately 150 generic references to the ‘city’ in The New Testament so more than 850 in the Christian Bible. Can they tell us anything about urbanism today, given the innumerable problems of language, translation, interpretation and our own evolving conception of the city over time? The course attempts to answer this question. 
In The Old Testament, God was not anti-urban. Quite the opposite, there was evidence of God as the architect, designer, and planner. God’s plan for humanity begins in a garden without sin but concludes in a redeemed city. Christian writings of The New Testament intimately broaden and deepen this theme (1.25 hour course).
Key concepts: city, strength, metaphor, New Testament, Christianity, urban
Instructor: Dr. Mark David Major, AICP, CNU-A
Check here to purchase this course ($9.99), which includes a one-and-quarter-hour video presentation and PDFs of the course supplementary material and slide handout.
Can they tell us anything about urbanism today, given the innumerable problems of language, translation, interpretation and our own evolving conception of the city over time? This course examines this in more detail in an attempt to answer these questions. In the Old Testament, God is not anti-urban. Quite the opposite, there is evidence of God as the architect, designer, and planner. The city itself is often seen as a symbol of strength and an ideal to achieve, because God’s plan for humanity begins in a garden without sin but concludes in a redeemed city (1.5 hour course).
These common references are extremely important in the New Testament. They map for the reader the movement and location of specific people at specific moments, most usually Jesus and his Apostles, or in recounting past events/parables during the course of the primary action of a specific text. More than a third (36%) of the common references are a non-possessive, non-relational subject or object (direct or indirect) of a sentence. (e.g. “The city was…” or “…a city”). Again, this often occurs after a proper name was previously used in the text (i.e. we already know where the action is taking place). Finally, only eleven percent (11%) of the common references in the New Testament are possessive nouns (e.g. “the priests of the city”). These possessive nouns are often important for denoting differences; for example, between insider (e.g. resident or citizen) and outsider (e.g. visitor or stranger), the powerful (e.g. priests) and the powerless (e.g. poor), or other such relationships presented as a dichotomy in the narrative.
Nearly three hundred (300) or forty-two percent (42%) of the common references to the city in Old Testament are nouns denoting the location/direction of a specific person in space. However, the Historical Books deploy these common references at a greater frequency than the rest of the Old Testament. Over forty-five percent (45%) of the common references to the city in the Old Testament occur in the Historical Books. Finally, about thirty-one percent (31%) of the common references to the city in the Old Testament are a non-possessive, non-relational subject or object (direct or indirect) of a sentence. What this suggests, whatever you might believe, is the writers of the Gospels and Acts believed they were writing histories and adopted the appropriate writing style for that endeavor drawing upon the model of Old Testament texts.