It is possible, as I know from recent experience, to spend three years studying theology in a secular university, and even with a majority of that time devoted to the New Testament barely touch on anything that might credibly be called ‘New Testament Theology’. The texts of the New Testament are studied in considerable detail, with careful attention paid to the theological positions of each individual writer—or at least, for the most part, of Mark, John and Paul—but with no attempt to create a synthesis, to trace theological themes that link disparate books, or to allow a reading that goes beyond narrow exegesis to inform the exercise of speculative systematic theology. There are honourable exceptions to this general trend: Gerd Theissen’s A Theory of Primitive Christian Religion attempts something in the way of a synthesis, but explicitly goes beyond the texts of the New Testament in a way that makes his programme more a historical study of early Christian theology than New Testament theology properly speaking. Arguably one has to look back to the likes of Barth and Bultmann for authentic New Testament theology, theology based on the scriptural texts themselves rather than on a historical reconstruction of the theological milieu that produced them, and addressing modem theological concerns.

This article proposes one route towards developing this sort of theology, beginning with the significance of Jesus’s name. Though the Holy Name was once an important Catholic devotion, it receives little attention today, either spiritual or scholarly: yet when properly explored through readings of, in particular, the Letter to the Hebrews and Matthew’s Gospel, the fact that Jesus’s name is identical to that of Joshua (in Greek lesous, in Hebrew Yeshua) proves to be far from trivial, opening the way to a theologically powerful and spiritually refreshing approach to Christology and ecclesiology.