On The Time–Eternity ‘Link’: Some Aspects Of Recent Christian Eschatology

1977 ◽  
Vol 13 (1) ◽  
pp. 49-62
Author(s):  
Charles Stinson
Keyword(s):  
New Testament ◽  
Eternal Life ◽  
Christian Tradition ◽  
Moral View ◽  
States Of Consciousness ◽  
Ontological Approach ◽  
The New Testament ◽  
Christian Literature

In Christian tradition there have been three broadly different ways in which eternity (however conceived)1 has been connected with time We find (I) a moral view: eternal life is the ‘due reward’, the ‘prize’ owed to certain states of consciousness and types of behaviour which have occurred in this life; (2) a voluntarist theory: eternal life is the unowed and thus gratuitous gift given subsequent to the occurrence of certain conscious states and behaviour patterns; and (3) the ‘ontological’ approach: eternal life is the final, culminating phase or development of those conscious states and patterns of action. All three of these views co-exist in Christian literature from the New Testament era on.

The New Testament Gospels and the Gospel of Thomas: A New Direction

2005 ◽  
Vol 51 (4) ◽  
pp. 579-595 ◽  
Author(s):  
JOHN HALSEY WOOD
Keyword(s):  
New Testament ◽  
Second Century ◽  
Historical Jesus ◽  
Gospel Of Thomas ◽  
The New Testament ◽  
Christian Literature

After surveying the debate over the relation of the Gospel of Thomas to the NT gospels, this essay argues that Gos. Thom. merits comparison with second-century Christian literature, in order to discern the similarity or dissimilarity with regard to the use of NT material. The second-century sources considered are found to manifest various types of literary dependence on the canonical gospels. A comparison suggests that Gos. Thom. does show many of the characteristics of this Christian literature known to depend on NT material, and, moreover, that Gos. Thom. appears to draw from all four of the canonical gospels. In fact, the significance of Gos. Thom. may not be as a witness to the historical Jesus, as some have hoped, but as one of the earliest witnesses to a four-gospel collection.

The Doctrine of the Holy Spirit in the New Testament

1948 ◽  
Vol 1 (3) ◽  
pp. 233-240
Author(s):  
G. Johnson
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Divine Love ◽  
Classical Expression ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
New Generation ◽  
The Church

In its classical expression Christianity means a new life which God makes available for all who become apprentices of His Son Jesus Christ. Now sinful men cannot unaided appropriate the blessings of that life. Besides the message of the Prodigal who “ came to himself” the Gospel exhibits in the Cross divine love that has entered the far country and suffers the ordeal inevitably imposed there by human sin. Really to hear the Gospel is to respond in penitent love to the God who was in Christ reconciling the world to Himself. But how shall men hear unless there be preachers? The Gospel by God's gracious provision is brought to each new generation by those who enter into the apostolic tradition; apostolic, because in history we depend upon those who were the first eye-witnesses of Jesus and His resurrection. Nevertheless the apostles preached under the authority of the Holy Spirit who testifies to Christ and proceeds from the eternal life of the Father and the Son (see John 14.26; 15.26 f.). Paul the apostle preached in the power of the Spirit (Rom. 15.19; 1 Cor. 2.4); it was God who had given apostles to the Church, inspiring them with wisdom and knowledge (1 Cor. 12.8, 28). We find similar testimony in Eph. 3.5 (a revelation disclosed to the apostles and prophets by the Spirit); 1 Pet. 1.12, which links preaching and inspiration; and Acts where we read of men filled with the Spirit, like Stephen and Philip, going out as evangelists.

scholarly journals The Doctrine of Apostolic Succession in the Church of England

1894 ◽  
Vol 6 ◽  
pp. 171-192
Author(s):  
Henry C. Vedder
Keyword(s):  
New Testament ◽  
Church Of England ◽  
Early Christian ◽  
The New Testament ◽  
Christian Literature ◽  
Apostolic Succession ◽  
Definition Of ◽  
The Church ◽  
Adequate Evidence

A definition of terms is essential at the outset of this investigation, but I am not aware of a definition of Apostolic Succession that would be accepted as authoritative by those who profess the doctrine, In this paper the term will be held to mean the doctrine that the order of bishops exists in the Church jure divino; that the first bishops were ordained by the Apostles as their successors, and that these orders have been transmitted by an unbroken succession to the present time; and furthermore, that without bishops there can be no valid orders, no valid sacraments, in short, no Church. It is not proposed in this paper to question the truth of this theory—to inquire whether there is adequate evidence in its favor either in the Scriptures of the New Testament, in the early Christian literature, or in the institutions of the Church of the first two centuries. Assuming that the doctrine rests on the sure foundations of Scripture teaching and institutional Christianity—or, at least, allowing that this may be the case—our task is to trace the effects of this doctrine upon the external history and internal life of the Church of England.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

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