Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

scholarly journals STRATEGI PEMURIDAN BAGI NARAPIDANA DI LP CIPINANG JAKARTA TIMUR BERDASAR PADA 2 TIMOTIUS 4:2 DAN RELEVANSINYA BAGI PELAYANAN MISI KAUM MARGINAL

2020 ◽  
Vol 1 (1) ◽  
pp. 1-9
Author(s):  
Matheus Mangentang ◽  
Malik Bambangan ◽  
Dyulius Thomas Bilo ◽  
Moses Wibowo
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Christian Life ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ

Everyone believe is called to be a disciple by Christ. Christianity without discipleship is Christianity without Christ. Departing from this statement, it is understood that, only by becoming a disciple of Christ can one become a light or witness of Christ in the world and lead others to Christ. The true Christian life, is not meant to simply accept Jesus as Savior, attend church services, read the Bible, pray, talk about Jesus, but also is intended to represent God and demonstrate the lifestyle of God's kingdom on earth. So true Christians are disciples of Jesus Christ. Because of the importance of that discipleship, students are mentioned 269 times in the New Testament, which refers to individuals who are jointly committed to following Jesus Christ. The purpose of this research is to provide discipleship services for Christian prisoners at Lembaga Pemasyarakatan Cipinang Jakarta Timur.  As a result of this research that after this discipleship was held Christian convicts at Lembaga Pemasyarakatan Cipinang Jakarta Timur had a Christlike character, had hope in Christ, could multiply discipleship.

The New Testament Doctrine of Election

1958 ◽  
Vol 11 (4) ◽  
pp. 406-422
Author(s):  
A. A. Solomon
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Look Back ◽  
The New Testament ◽  
Meaning And Purpose ◽  
In Christ ◽  
Doctrine Of Election ◽  
Love Of God ◽  
The Church

‘Election is the love of God enacted and inserted into history in the life, death and resurrection of Jesus Christ, so that in the strictest sense Jesus Christ is the election of God. ’1 In these words of Professor T. F. Torrance, as I hope to show in this essay, lies the heart of the New Testament conception of election. It is ‘in Christ’ that the primitive Church under-stands the meaning and purpose of Election rather than in the Old Testament ‘teaching’ regarding election; although, of course, she does look back to the Old Testament as ground for claiming the existence of an election as such. That is to say, the Church does not invent the idea of the Election, but rather takes up that idea and finds in her own existence and nature the meaning and purpose of election. It is the New Testament that illumines the shadowy Old Testament figure of Election with the light of the glory of Christ. Because of this, we must expect not only to see Election more clearly, as it were, in the New than in the Old Testament, but also we must expect to find in it new truth and new implications.At precisely what point in the biblical witness did the act of election begin? Who are the elect or chosen in the sight of the biblical writers? Writers tend to vary among themselves as to the answer to these questions.

Ultimate Triumph

1961 ◽  
Vol 14 (2) ◽  
pp. 156-171 ◽  
Author(s):  
Charles S. Duthie
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Image Of God ◽  
Community Or ◽  
Long Run ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
The Image Of God

It is a matter of agreement among Christians that there shines throughout the New Testament writings the bright hope, the clear assurance that in the long run, however long the run, God will triumph. He will achieve the fulfilment of the purpose disclosed in Jesus Christ. In that consummation God Himself, in the phrase of Paul, will be ‘all in all’. But as soon as we affirm our belief in this final victory, an inevitable question raises itself in our minds. Will that triumph be complete? Will all who have been fashioned in the image of God be united with Him within the redeemed community? Or will some persist obstinately for ever in the repudiation of His grace, self-excluded from Heaven? If God wills that all men shall be saved, if He was truly in Christ reconciling the world to Himself, if it is His purpose to gather up all things in Christ, are we not driven towards the expectation, perhaps even the certainty, that at the last all shall have found their way, or been led, to God ‘who is our home’?

scholarly journals God se nuwe wereld as antwoord op die New Age - beweging

1992 ◽  
Vol 26 (2) ◽  
Author(s):  
G. J. C. Jordaan
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
New World ◽  
New Age ◽  
The Bible ◽  
New Age Movement ◽  
The World ◽  
The New Testament

The concept of the coming new age is not a creation of the New Age Movement, but is part of the biblical message of the new world of God. Evidence from especially the New Testament elucidates the fact that God has led the world into a New Age (aeon) of his kingdom with the coming of Jesus Christ. The new age which is propagated by the New Age Movement has much in common with the new age of the Bible, though only superficially. A comparison proves that the New Age Movement has given a meaning to the Scriptural concept of a new age contradictory to that of the Bible.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

The Modern Paradox of Christ's Lordship

1959 ◽  
Vol 12 (4) ◽  
pp. 361-372
Author(s):  
Alexander Czégledy
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Epistle To The Hebrews ◽  
The World ◽  
Original Sense ◽  
The New Testament ◽  
Contradictory Statement

To proclaim that Jesus Christ is Lord over the world is to make a paradoxical statement. First, in the original sense of the word ‘paradox’, His lordship over the world is contrary to doxa, that is, received opinion, reason and experience. His sovereignty seems to the ordinary mind not less paradoxical than His mighty wonder of healing the man of the palsy which called forth the amazed exclamation: ‘We have seen strange things [paradoxa] today.’ We cannot see, neither can we prove the reality of His kingship. This is meant by the author of the Epistle to the Hebrews: ‘Thou hast put all things in subjection under his feet. … But now we see not yet all things put under him.’ Then another sense of the word is suggested—though probably to non—Greeks only—by the New Testament meaning of the word doxa, glory—‘paradoxical’ being something that is contrary to glory—not simply devoid of it, but appearing as the very opposite of royal splendour and might, as weakness, helplessness, shame and mortality. Also in this second sense the lordship of Christ is highly paradoxical. The visions of the Apocalypse assign power and glory to the Lamb that was slain. And thirdly, in modern usage, the word ‘paradox’ means an apparently self-contradictory statement in which the truth is expressed by two contradictory but necessary propositions. In this sharpened sense of the paradox one would express the lordship of Christ only in terms of those features which indicate His lowly service, weakness, humiliation and shame.

The Confession ‘Jesus is God’ in the New Testament

1957 ◽  
Vol 10 (3) ◽  
pp. 274-299
Author(s):  
A. W. Wainwright
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
World Council Of Churches ◽  
Rudolf Bultmann ◽  
The World ◽  
The New Testament ◽  
World Council

In a chapter of his book Glaube und Verstehen, recently translated into English under the title Essays Philosophical and Theological, Professor Rudolf Bultmann has discussed, by no means favourably, the Christological Confession of the World Council of Churches. The words of the Confession are: ‘The World Council of Churches is composed of Churches which acknowledge Jesus Christ as God and Saviour.’ Bultmann directs his attention chiefly to the confession that Jesus is God. In the New Testament he finds only one verse in which Jesus is un-doubtedly called God. That is John 20.28, in which Thomas addresses Jesus as ‘My Lord and my God!’ In contrast with this single example, there is in Bultmaann's opinion a great amount of evidence that the writers of the New Testament believed that Jesus was subordinate to His Father.

scholarly journals Playing God or Participating in God? What Considerations Might the New Testament Bring to the Ethics of the Biotechnological Future?

2019 ◽  
Vol 32 (2) ◽  
pp. 152-164
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Theological Reflection ◽  
Christian Theology ◽  
The Bible ◽  
Playing God ◽  
The New Testament

The Bible is normative for all Christian theology and ethics, including responsible theological reflection on the biotechnological future. This article considers the representation of creaturehood and what might be labelled ‘deification’ within the biblical material, framing these concepts in terms of participation in providence and redemption. This participatory emphasis allows us to move past the simplistic dismissal of biotechnological progress as ‘playing God’, by highlighting ways in which the development of technology and caregiving are proper creaturely activities, but ones that must be morally aligned to the goodness of God. Framing our approximation of divine character in terms of ‘deification’ highlights its relational and soteriologically defined shape, preventing us from conceiving its attainment in any way that is loosed from the death and resurrection of Jesus Christ. The discussion allows us to affirm the pursuit of biotechnological research, but to recognize that it is unable by itself to accomplish certain ends, and that it must be pursued in alignment with the standards of goodness by which God loves his world.

scholarly journals Scripture, Time, and Authority among Early Disciples of Christ

2016 ◽  
Vol 85 (4) ◽  
pp. 762-783
Author(s):  
Seth Perry
Keyword(s):  
Nineteenth Century ◽  
New Testament ◽  
Sole Source ◽  
Early Church ◽  
Disciples Of Christ ◽  
The Bible ◽  
The New Testament ◽  
Alexander Campbell ◽  
The Relationship ◽  
New Testament Church

This article explores the relationship between the idealization of the Bible and the material characteristics of printed bibles among the Disciples of Christ in the early nineteenth century. The Disciples were founded on the principles of biblical primitivism: they revered the “pure” Bible as the sole source for proper faith and practice. The tenacity with which Disciples emphasized their allegiance to an idealized, timeless Bible has obscured their attention to its physical manifestations and use as printed scripture. The timeless authority of the Bible was entangled with the historical contingencies of mere bibles, and the ways in which they dealt with these tensions offer important perspective on nineteenth-century bible culture. Scholars have treated primitivism as an ahistorical impulse—the idealization of the New Testament church as a mythical sacred era outside of time that could be perpetually inhabited. By contrast, through an examination of the New Testaments edited and published by Disciples leader Alexander Campbell and the heavily-annotated preaching bible of Thomas Allen, an early Disciples preacher, I argue that in seeking to recover the New Testament era through historicized understandings of scripture, primitivists like Campbell and Allen situated the early church itself firmly within historical, not primordial, time.

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