The Exegesis of John X. 30 In the Early Trinitarian Controversies

1957 ◽  
Vol 3 (4) ◽  
pp. 334-349 ◽  
Author(s):  
T. E. Pollard
Keyword(s):  
New Testament ◽  
Third Century ◽  
Fourth Gospel ◽  
The Third ◽  
The New Testament ◽  
Acute Form ◽  
The Church ◽  
Arian Controversy

Of all the New Testament writings, it is the Fourth Gospel which raises in their most acute form the problems which were to vex the Church in the Trinitarian controversies of the third and fourth centuries. Many of the arguments set forth both by the heterodox and by their orthodox opponents consisted of exegesis of Johannine texts, and at the centre of the Monarchian controversies of the third century and the Arian controversy of the fourth was the question of the correct exegesis of John x. 30, I and the Father are one (ὡ ἕ ).

Modernism and Catholicism

1910 ◽  
Vol 3 (1) ◽  
pp. 24-46 ◽  
Author(s):  
Arthur C. McGiffert
Keyword(s):  
New Testament ◽  
The Third ◽  
The New Testament ◽  
The Subject ◽  
The Times ◽  
The Church

In the instrument providing for the endowment of the series of lectures which bears his name Judge Dudley directed that the third lecture should be for “The Detecting and Convicting and Exposing the Idolatry of the Romish Church, their Tyranny, Usurpations, Damnable Heresies, Fatal Errors, Abominable Superstitions, and other Crying Wickednesses in their high places; and finally that the Church of Rome is that mystical Babylon, that man of sin, that apostate Church, spoken of in the New Testament.”It is upon this topic that I am to speak this evening. The times have changed since the lectureship was founded in 1750. Many of the animosities of the fathers are no longer felt by us, and particularly in religious matters union has taken the place of division, sympathy of hostility, coöperation of rivalry. We are interested in other things. Our sense of proportion has changed. We are farther away from the days of persecution, and less nervous about many movements and institutions that our fathers dreaded unspeakably. The spirit of toleration has taken hold upon us all, and Protestants can think and speak kindly of men of other faiths, and can coöperate gladly and heartily with them as opportunity offers for the promotion of good ends dear to them all.With this spirit I am myself in cordial sympathy, and it is as an historian, not as a polemic, that I shall treat the subject assigned me. I wish to consider as dispassionately as possible the great system that still remains essentially unchanged, in spite of all the vicissitudes that have overtaken the affairs of men since Judge Dudley made his will a hundred and fifty years ago.

scholarly journals Janowe wyznania wiary w ujęciu Prospera Grecha

2005 ◽  
Vol 58 (3) ◽  
pp. 191
Author(s):  
Aleksandra Nalewaj
Keyword(s):  
New Testament ◽  
Acts Of The Apostles ◽  
Fourth Gospel ◽  
Strict Sense ◽  
Early Christian ◽  
Sitz Im Leben ◽  
The Future ◽  
The New Testament ◽  
The Church

Confessions of faith in the New Testament are the Early Church’s reply to the apostolic kerygma, which centre was Jesus and His saving work. The John’s Tradition includes many texts, which in their literature structure and theological content unmistakably indicate the confession of faith. In the Fourth Gospel and John’s Epistels, Prosper Grech has distinguished thirty-two text groups, which can be called formulae of faith in strict sense. The author has classified the formulae according to the following criteria:– verbs that introduce confessions,– Christological titles,– Jesus’ work,– Sitz im Leben of formulae.The Johannine Tradition does not include the formulae on Jesus’ Passion and Death which are so frequent in St. Paul and the Acts of the Apostles because the fourth evangelist represents the high Christology. His ideas are focusing on Incarnation, Revelation and Salvation with a universal dimension. Presence of so many homologies in the Writings of John proves that in the Early Christian era the Christological ideas were developing. In the future, the formulae of faith will contribute to the Credo of the Church.

scholarly journals The Church as a Court

Kairos ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 179-194
Author(s):  
Ervin Budiselić
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Underlying Assumption ◽  
The Third ◽  
The Bible ◽  
The New Testament ◽  
The Church

The Church in the New Testament is described with various images, and this article argues that one image that is implicitly present in the New Testament is the Church as a “court” or a “community of trial.” First, this can be argued because the God of the Bible – YHWH - is Creator, King, and Judge. That means that YHWH’s community is responsible, per YHWH’s revelation, to maintain the purity of its members in all aspects of life. Second, in the New Testament, we find examples where the Church functions as a court. However, the question is, does the biblical requirement for “two or three witnesses” also support the claim that the Church should function as a court? The purpose of this article is to identify places where the biblical command about “two or three witnesses appear,” to trace its development and to see what role and place it plays in the Church. By doing so, we would demonstrate that the presence of this stipulation in the New Testament is additional proof that we should sometimes view the Church as a “court.” The first part of the article explains that the context for the concept of witness is the Mosaic covenant and underlying assumption that governs the command about “two and three witnesses.” The second part analyzes the appearance of “two or three witnesses” in the Old Testament. In the third part, we will argue that the Church is truly a community of trial. We will so argue by observing selected examples from the New Testament where the Church functions as a court, and by tracking the development of the requirement about “two or three witnesses” in the New Testament. Based on this research, we will end by offering a reflection and a conclusion.

Hermogenes the Smith and Narrative Characterisation inThe Acts of Paul: A Note on the Reception of 2 Timothy

2017 ◽  
Vol 64 (1) ◽  
pp. 108-121 ◽  
Author(s):  
Benjamin A. Edsall
Keyword(s):  
Present Article ◽  
New Testament ◽  
Third Century ◽  
Early Christian ◽  
The Third ◽  
Christian View ◽  
The New Testament

The figures of Demas and Hermogenes in theActs of Paulare puzzling for their ambiguous relation with figures by the same name in 2 Timothy (and, for Demas, in Philemon and Colossians). The purpose of the present article is to question what personal biographical details present in the Thecla narrative contribute to larger issues of literary dependence, focusing in particular on the notice that Hermogenes is a ‘coppersmith’. Although several scholars explain this passing reference in terms of a confused literary dependence on previous Pauline traditions, it is rarely approached as a meaningful narrative feature. This personal detail, however, should be read for its contribution to the Thecla narrative in light of the wider early Christian view of ‘smiths’, running from the New Testament texts into the third century and later. When these elements are taken into account, the smith-notice is highlighted as characterising Hermogenes (and, by extension, Demas) negatively.

scholarly journals The Text of Luke 2, 22

1921 ◽  
Vol 14 (4) ◽  
pp. 377-381
Author(s):  
W. H. P. Hatch
Keyword(s):  
New Testament ◽  
Third Century ◽  
Plural Pronoun ◽  
Variant Reading ◽  
The Third ◽  
The New Testament ◽  
Formed Part

This verse contains a textual problem which has perplexed editors of the New Testament since the days of Erasmus and the Complutensian edition. The question is, What pronoun should be read after καθαρισμοῦ? — αὐτῶν, or αὐτοῦ, or αὐτῆς?Αὐτῶν is attested by אABLWΓΔII etc., by nearly all the minuscules, by the Peshitta, the Harclean, and the Palestinian Syriac, and by three minor ancient versions (Ethiopic, Armenian, and Gothic). The Arabic Diatessaron also has the plural pronoun, agreeing with the Peshitta at this point. Origen found αὐτῶν in his text of the Gospel, and, so far as is known, he was acquainted with no other reading in this place. He quotes Luke 2, 22 in his Fourteenth Homily on Luke, which deals with the Circumcision and Purification, and he discusses the difficulty involved in the plural αὐτῶν without mentioning any variant reading. If he had known of such, he would certainly have made some reference to it. The Homiliae in Lucam were written at Caesarea, after Origen's withdrawal to that city from Alexandria in the year 231. We may therefore assume that αὐτῶν formed part of Luke 2, 22 in the text current at Caesarea and Alexandria in the early part of the third century, and that there were no rival claimants for the place. It was also the Antiochian, or ‘Syrian,’ reading, as its predominance in the minuscule manuscripts proves.

Eating with penitence: An essay on the local church eating responsibly

2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

scholarly journals Indicators of the church in John’s metaphor of the vine

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Johann Fourie
Keyword(s):  
New Testament ◽  
Gospel Of John ◽  
The New Testament ◽  
Unity In Diversity ◽  
The Church

This article aims to answer the question of what belongs to the essence of the church, as God intended it to be, by identifying certain indicators of the essence of the church through a study of one of the central metaphors of the New Testament: the vine in the Gospel of John. Through structural analyses, commentary and metaphorical analyses, several indicators of unity as part of the essence of the church emerge in this metaphor. These indicators are the primacy (or authority) of Christ, trinitarian balance, equality, interdependence, inclusivity, growth and unity (in diversity).Hierdie artikel poog om die volgende vraag te beantwoord: Wat behoort tot die essensie van kerkwees soos God dit bedoel het? Dit word gedoen deur sekere aanwysers van die essensie van kerkwees te identifiseer vanuit ’n studie van een van die essensiële metafore vir kerkwees in die Nuwe Testament, naamlik die Wynstok in die Evangelie van Johannes. Deur middel van struktuuranalise, kommentaar en metaforiese analise kom verskeie eenheidsaanwysers as deel van die essensie van kerkwees in hierdie metafoor na vore. Hierdie aanwysers is die hoër gesag (of outoriteit) van Christus, die balans van die Drie-eenheid, gelykheid, interafhanklikheid, inklusiwiteit, groei en eenheid (in diversiteit).

Charismata: Gifts, Enablements, or Ministries?

2002 ◽  
Vol 11 (1) ◽  
pp. 53-69
Author(s):  
Benny Aker
Keyword(s):  
New Testament ◽  
Spiritual Gifts ◽  
Biblical Theology ◽  
Church Culture ◽  
The New Testament ◽  
The One ◽  
The Church

AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.

A Neglected Feature of the Christology of the Fourth Gospel

1975 ◽  
Vol 22 (1) ◽  
pp. 32-51 ◽  
Author(s):  
B. A. Mastin
Keyword(s):  
New Testament ◽  
Fourth Gospel ◽  
General Terms ◽  
The New Testament ◽  
The Way

Because the term θεóς is used so infrequently of Jesus in the New Testament, it is not surprising to find that there are relatively few discussions of it as a christological title. However, it may be of value to investigate the way in which the Fourth Gospel speaks of Jesus as ‘God’ since its usage differs somewhat from that of the rest of the New Testament. First, the extent to which the New Testament describes Jesus as God will be surveyed, and this will be contrasted in general terms with the approach of the Fourth Evangelist. Then the passages in the Fourth Gospel which may call Jesus ‘God’ will be examined in more detail, and an attempt will be made to establish the way in which this designation is used by the evangelist. Next it will be asked how the distinctive usage of the Fourth Gospel came to be adopted. Finally the view that the word θεóς expresses a functional christology will be considered.

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