A Law-Observant Mission to Gentiles: The Background of Galatians

1985 ◽  
Vol 38 (3) ◽  
pp. 307-324 ◽  
Author(s):  
Louis Martyn
Keyword(s):  
New Testament ◽  
Jewish People ◽  
Early Church ◽  
Jewish Law ◽  
The New Testament ◽  
The Law ◽  
Jewish Christians

That the early church was intensely and passionately evangelistic is clear to every reader of the documents that make up the New Testament. Equally clear, or so it would seem, is the scholarly consensus that when Christian evangelists took the step of reaching beyond the borders of the Jewish people, they did so without requiring observance of the Jewish law. The work of these evangelists, in turn, is said to have sparked a reaction on the part of firmly observant Jewish Christians, who, seeing the growth of the Gentile mission, sought to require observance of the Law by its converts. Struggles ensued, and the outcome, to put the matter briefly, was victory for the mission to the Gentiles, for the Law-free theology characteristic of that mission, and for the churches produced by it.

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’.

‘Verba Christi’ in I Peter: Their Implications concerning the Authorship of I Peter and the Authenticity of the Gospel Tradition

1967 ◽  
Vol 13 (4) ◽  
pp. 336-350 ◽  
Author(s):  
Robert H. Gundry
Keyword(s):  
New Testament ◽  
Major Part ◽  
Early Church ◽  
Primary Sources ◽  
Common Stock ◽  
Critical Studies ◽  
The New Testament

The Epistle of I Peter has occupied a rather large place in recent critical studies of the New Testament. E. G. Selwyn has advanced the view that the epistle draws from four primary sources: a liturgical document, a persecution fragment, a primitive Christian catechism, andverba Christi. E. Lohse prefers to think that the early church had a common stock oforalparaenetic tradition, from which the epistolary writers drew. F. W. Beare has popularized in English the liturgical-homiletical hypothesis widely accepted in Europe, namely, that the major part of I Peter (i. 3–iv. 11) is the transcription of a baptismal liturgy-homily, transformed into an epistle by the addition of i. 1 f. and iv. 12–v. 14. The view has been carefully worked out by F. L. Cross, but has encountered increasing resistance.

scholarly journals Death After Life or Life After Death?

Scrinium ◽  
2015 ◽  
Vol 11 (1) ◽  
pp. 143-159
Author(s):  
David C. Sim
Keyword(s):  
New Testament ◽  
Gospel Of Luke ◽  
The Body ◽  
Early Church ◽  
Post Mortem ◽  
Church Fathers ◽  
Life After Death ◽  
Christian View ◽  
The New Testament ◽  
The Church

The early Church Fathers accepted the notion of an intermediate state, the existence of the soul following death until its reunification with the body at the time of the final resurrection. This view is common in the modern Christian world, but it has been challenged as being unbiblical. This study reflects upon this question. Does the New Testament speak exclusively of death after life, complete lifelessness until the day of resurrection, or does it also contain the notion of life after life or immediate post-mortem existence? It will be argued that, while the doctrine of future resurrection is the most common Christian view, it was not the only one present in the Christian canon. There are hints, especially in the Gospel of Luke and the Revelation of John, that people do indeed live again immediately after death, although the doctrine of resurrection is also present. These two ideas are never coherently related to one another in the New Testament and it was the Church Fathers who first sought to  systematise them.


Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

Jewish Law in the Gospels in Light of the Dead Sea Scrolls

2021 ◽  
pp. 014610792110343
Author(s):  
Lawrence H. Schiffman
Keyword(s):  
New Testament ◽  
Dead Sea Scrolls ◽  
Dead Sea ◽  
The Self ◽  
First Century ◽  
Jewish Law ◽  
The New Testament ◽  
The Dead ◽  
The Right

This study examines a number of specific examples of halakhic (Jewish legal) matters discussed in the New Testament that are also dealt with in the Dead Sea Scrolls. This paper compares and contrasts the rulings of these two traditions, as well as the Pharisaic views, showing that the Jewish legal views of the Gospels are for the most part lenient views to the left of those of the Pharisees, whereas those of the Dead Sea Scrolls represent a stricter view, to the right of the Pharisaic views. Ultimately, in the halakhic debate of the first century ce, the self-understanding of the earliest Christians was very different from that of the sect of the Dead Sea Scrolls.

scholarly journals Die verhouding tussen ouer en jonger geslagte in die Nuwe Testament: ’n Filologiese studie

2016 ◽  
Vol 50 (2) ◽  
Author(s):  
Hennie Goede
Keyword(s):  
New Testament ◽  
The Other ◽  
Early Church ◽  
Old Believers ◽  
Willingness To Serve ◽  
The New Testament ◽  
The Church ◽  
Healthy Relationship ◽  
Brothers And Sisters

Churches experience tension between the ministry needs of younger and older generations in the congregation. A focus on either one or the other brings polarisation in congregations between younger and older members. The profile of the Early Church as sketched in the New Testament, however, draws a picture in which both younger and older generations are ministered. This study investigates texts from the New Testament philologically which sketch this picture and attempts to draw conclusions therefrom which can provide possible solutions to the tension between the ministry needs of younger and older generations in congregations. From this philological study it appears among others that the congregation must consist in its nature of younger and older members and that ministry practices must do justice to both groups. They are indeed all part of the household of God and thus spiritual brothers and sisters of one another. A healthy relationship between younger and older generations in the church is built on reciprocal respect, love, humility, and willingness to serve. When congregations implement these aspects and others in their ministry practices, they move closer to the New Testament image of a church in which both young and old believers have a place to serve and to be served.Keywords: New Testament; younger and older generations; philological study

scholarly journals Inklusiwiteit as evangelie

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
Group Identity ◽  
Early Church ◽  
Common Ancestry ◽  
Religion And Law ◽  
The New Testament ◽  
Christ Followers ◽  
Historical Memories ◽  
The Temple

Inclusivity as gospelIn antiquity, group identity was based on cultural ethnicity. Groups used their ethnicity to define and delineate themselves as unique. Ethnicity was determined by characteristics like family (kinship), name, language, homeland, myths of common ancestry, customs, shared historical memories, phenotypical features, and religion. The Jewish temple religion and law-abiding Jews in the early church (as depicted in Acts and the congregations of Paul) also used their ethnic identity as argument for justifying the exclusion of other groups/ethnic peoples from the Temple and the early church, respectively. Jesus, Acts and Paul, on the contrary, proclaimed that ethnicity meant nothing when it comes to being in God’s presence, being part of the early Christ-followers, or being part of any local (Pauline) congregation. For this reason, it can be concluded that the New Testament bears witness to an inclusive ecclesiology.

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