The New Testament Basis of the Doctrine of the Church

1950 ◽  
Vol 1 (1) ◽  
pp. 1-11 ◽  
Author(s):  
T. W. Manson

As the starting-point of this paper I take the question, When did the Church come into existence? It is a question to which a great variety of answers is given; but they can be classified in two groups according to whether they put the birth of the Church before or after the death of Christ. These two groups again correspond roughly with two ways of thinking about the Church. We may think of it primarily as an organization with a function to perform; and in that case we shall think—as I do—of its coming into being at the moment that Jesus called his first disciple. Or we may think of it as a body of people who possess a certain status before God—forgiven sinners, redeemed persons or the like—and in that case we shall tend to think of its coming into being as a sequel to the completed redemptive work of Christ on the Cross.

1966 ◽  
Vol 19 (4) ◽  
pp. 399-408
Author(s):  
John W. Fraser

What is meant by the finality of Jesus Christ for men? This is raised by consideration of a Study Pamphlet, ‘The Finality of Jesus Christ in the Age of Universal History’, issued by the Division of Studies, World Council of Churches. On page I of this Study Pamphlet we are told that ‘Jesus is at the end of the human journey’, and also that ‘He has revealed the ultimate truth to men, has shown in full, final and sufficient measure to them the nature of God and the truth concerning life’. The emphasis is on what we would normally call ‘the final coming’, and on what is shown of God in Jesus. ‘Because He has already appeared we know our final destination’, i.e. we know whom to expect to meet. The stress will then lie on what the Church, who knows Him, does until the end, serving men for Him. The New Testament emphasis does not lie on what we do, but on what He did. The New Testament emphasis does not lie on the end, but on an act of redemption and reconciliation effected by God in Jesus Christ, a thing done once and for all. ‘Through Him God was pleased to reconcile all things to himself, whether on earth or in heaven, making peace by the blood of the cross’ (Col. 1.20). Because He has done this Christ reigns over all and the end is assured. ‘Nothing can separate us from His love‘ (Rom. 8.39).


Religions ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1072
Author(s):  
Douglas A. Campbell

Consideration of the nature of New Testament Theology (NTT) necessitates an account of theology or “God-talk”. Karl Barth grasped that all valid God-talk begins with God’s self-disclosure through Jesus and the Spirit, which people acknowledge and reflect on. Abandoning this starting point by way of “Foundationalism”—that is, resorting to any alternative basis for God-talk—leads to multiple destructive epistemological and cultural consequences. The self-disclosure of the triune God informs the use of the Bible by the church. The Bible then functions in terms of ethics and witness. It grounds the church’s ethical language game. Creative readings here are legitimate. The New Testament (NT) also mediates a witness to Jesus, which implies an historical dimension. However, it is legitimate to affirm that Jesus was resurrected (see 1 Cor 15:1–9), which liberates the devout modern Bible scholar in relation to history. The historical readings generated by such scholars have value because the self-disclosing God is deeply involved with particularity. These readings can be added to the archive of scriptural readings used by the church formationally. Ultimately, then, all reading of the NT is theological (or should be) and in multiple modes. NTT focuses our attention on the accuracy of the God-talk operative within any historical reconstruction, and on its possible subversion, which are critical matters.


1963 ◽  
Vol 16 (1) ◽  
pp. 68-77 ◽  
Author(s):  
J. L. Blair

The New Testament interpretation of the Cross is the starting point for the doctrine of Incarnation and of Atonement. Their relationship is governed by the emergent elements, which are both central and permanent.


1992 ◽  
Vol 5 (1) ◽  
pp. 84-95
Author(s):  
John O'Donnell

Is the theology of universal salvation reconcilable with the New Testament warnings about the possibility of damnation and with the long-standing teaching of the Church on hell? Does it take into account the doctrine of the last judgement where the just God gives to each man and woman according to his or her deeds? How can God be both just and merciful? Did God punish Jesus for our sins? If the greatness of God's transcendence consists in the infinite quality of God's mercy and God's saving justice, may we not hope that God's love made visible in the cross of Christ will wear down the heart of even the most hardened sinner.


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