Christian Writers on Judaism

1921 ◽  
Vol 14 (3) ◽  
pp. 197-254 ◽  
Author(s):  
George Foot Moore

Christian interest in Jewish literature has always been apologetic or polemic rather than historical. The writers of the New Testament set themselves to demonstrate from the Scriptures that Jesus was the expected Messiah by showing that his nativity, his teaching and miracles, the rejection of him by his people, his death, resurrection, and ascension, were minutely foretold in prophecy, the exact fulfilment of which in so many particulars was conclusive proof of the truth of his claims, and left no room to doubt that his own prediction would be fulfilled in the speedy coming of the Son of Man to judgment, as Daniel had seen him in his vision. In the Pauline Epistles and Hebrews and in the Gospel according to John the aim is not so much to prove that Jesus was the Messiah of Jewish expectation as that the Lord Jesus Christ, in whom Christians believed that they had salvation from their sins and the assurance of a blessed immortality, was a divine being, the Son of God, the Word of God incarnate; and this higher faith also sought its evidence in the Scriptures. The apologetic of the following centuries, especially that which addresses itself to Jewish objections, has the same chief topics: Jesus was the Christ (Messiah), and Christ is a divine being. Others, which also have their antecedents in the New Testament, are accessory to these, particularly the emancipation of Christians from the Mosaic law, or the annulment of the dispensation of law altogether, or the substitution of the new law of Christ; the repudiation of the Jewish people by God for their rejection of Christ, and the succession of the church, the true Israel, the people of God, to all the prerogatives and promises once given to the Jews.

1994 ◽  
Vol 113 (3) ◽  
pp. 536
Author(s):  
Luke T. Johnson ◽  
Nicholas Thomas Wright

1967 ◽  
Vol 20 (3) ◽  
pp. 329-337
Author(s):  
J. K. Howard

The events of the Exodus, in which the Passover occupied a central and dominant place, were one of the most deeply rooted of all Israel's traditions. The Passover itself lay at the very heart of the covenant concept and forms the basis of the Heilsgeschichte which records the redemptive acts of God for His people Israel. In later Judaism it became overlaid with eschatological ideas, especially those associated with a Messianic deliverance for the people of God, as God's saving act in the past became the prefigurement of an even greater saving act in the future. The Passover night was thus a night of joy for all Israel, the night on which Israel's future redemption, effected through the Messiah, would be revealed. The early Christians, however, believed that this Messianic deliverance had already appeared in the person of Jesus of Nazareth, and consequently, in Preiss' expression,‘the totality of the events of the Exodus centering on the Passover’ together with its associated ideas occupied a dominant position in Christian soteriological thought in the New Testament period, especially as Jesus Himself had instituted the eucharist in a distinctly Paschal setting. We may trace, as has been done in recent years, the idea of the Exodus complex of events running as a constant theme through the New Testament writings, and Jesus is pictured both as a second Moses leading His people forth from a bondage far greater than the slavery of a human despot, from the thraldom of sin and death, and as the Antitype of the very Passover sacrifice itself, through which the redemption of the New Israel was effected.


Author(s):  
G. M.M. Pelser

The church in the New Testament The article explores the documents of the New Testament in search of the concept church' and finds that,  in a nutshell, the answers are as follows: the  Spirit-controlled, charismatic togetherness of people 'in Christ' (Paul); cross-bearing followers of Jesus (Mk); the people of God on their way through history (Lk-Ac); the faithful locked in battle with Satanic powers, but with the expectation of occupying the heavenly Jerusalem (Rv); the  community with which Christ became solidary, and which is heading for its heavenly place of rest (Reb); the poor but pious community, putting their faith into practice (Ja); the body of Christ in which his universal reign can be experienced (Col); the sphere in which salvation is  realized (Eph); disciples following Jesus as God-with us, experiencing the  rift between synagogue and church (Mt); friends and confidants of Christ, living at loggerheads with the synagogue (In); the household of God, governed by householders (Pastorals); and the socia-ly ostracized elect of God whose way of life should be a demonstration of their otherness as Christians (1 Pt).


1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4


1994 ◽  
Vol 36 (3) ◽  
pp. 296
Author(s):  
Peter R. Rodgers ◽  
N. T. Wright

2005 ◽  
Vol 61 (4) ◽  
Author(s):  
Mark Pretorius

The first part of this article the aim is to deal with the following question: How does the “new covenant” differ from the old? Who is included in this new covenant, and how are people brought into this new covenant? Although the subject is vast and encompasses some of the teaching found in the New Testament, the purpose of the article is to focus on the Spirit. According to Paul, the Spirit is the key to the present fulfilment of the eschatological inclusion of the Gentiles into the people of God. An understanding of the old covenant and its significance are interpreted in the second part of the article. The purpose is to provide solutions through a meaningful interpretation and exposition of the relevant passages. In so doing, the difficulties associated with the inclusion of Gentiles are addressed.


2021 ◽  
Vol 1 (1) ◽  
pp. 45-57
Author(s):  
Paulus Purwoto

AbstractThe church is a chosen group or congregation, namely those who are called by God to come out of the world, go away from sin and enter into the realm of grace. The church has a relationship with God's people in the Old Testament, where in the Old Testament God chose Abraham as the embryo of the birth of the nation of Israel, which was God's chosen nation. Theologically, the idea of God's people being called out clearly existed in Old Testament times, as well as in New Testament times. Linguistically the Greek word ekklesia appears repeatedly in connection with Israel in the Septuagint translation. The elements in the Old Testament exist in the New Testament church, however, they cannot be correctly equated between the Old Testament congregation and the church, because the church is a new product, founded on the Lord Jesus, made by the Holy Spirit and contains people from all the races of all nations become one new people of God. The true church has the signs as described in the Word of God. The purpose of this research is to conduct a theological review of the true church and its application to the contemporary church. The method used in this research is literature study method. The true church has signs, joy, holiness, truth, mission, unity, love, proclaims the Word of God properly, uses the sacraments properly, and exercises church discipline. The conclusion of this study is that the true church has signs that can be applied in contemporary church ministry.Key words: Chruch, Contemporer, True, Ministry AbstrakGereja adalah kumpulan atau jemaat pilihan, yaitu mereka yang dipanggil Allah keluar dari dunia, pergi dari dosa dan masuk ke dalam wilayah anugerah. Gereja memiliki relasi dengan umat Allah dalam Perjanjian Lama, dimana dalam Perjanjian Lama Tuhan memilih Abraham sebagai embrio lahirnya Bangsa Israel yang merupakan bangsa pilihan Allah. Secara teologis gagasan tentang umat Allah yang dipanggil keluar jelas telah eksis pada masa Perjanjian Lama, sebagaimana pada masa Perjanjian Baru.  Secara linguistik kata Yunani ekklesia muncul berulang kali dalam kaitannya dengan Israel dalam terjemahan Septuaginta. Unsur-unsur dalam Perjanjian Lama tersebut ada dalam gereja Perjanjian Baru, namun demikian tidak dapat disamakan dengan tepat antara Jemaah Perjanjian Lama dengan gereja, oleh karena gereja adalah sesuatu produk baru, didirikan diatas Tuhan Yesus, dijadikan oleh Roh Kudus dan berisi orang-orang dari segala ras dari seluruh bangsa menjadi satu umat Allah yang baru. Gereja sejati memiliki tanda-tanda sebagaimana dijelaskan dalam Firman Tuhan. Tujuan penelitian ini adalah untuk melakukan tinjauan teologis tentang gereja sejati dan aplikasinya bagi gereja kontemporer. Metode yang digunakan dalam penelitian ini adalah metode studi literatur. Gereja sejati memiliki tanda-tanda, sukacita, kekudusan, kebenaran, misi, kesatuan, kasih, memberitakan Firman Tuhan dengan benar, menggunakan sakramen dengan benar, dan menjalankan disiplin gereja. Kesimpulan dari penelitian ini adalah bahwa gereja sejati memiliki tanda-tanda yang dapat diaplikasikan dalam pelayanan gereja kontemporer.Kata kunci: Gereja, Kontemporer, Sejati, Pelayanan. 


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