Karl Barth's Doctrine of the Sabbath

1966 ◽  
Vol 19 (4) ◽  
pp. 409-425
Author(s):  
James Brown
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
Theological Ethics ◽  
People Of God ◽  
Church Dogmatics ◽  
The People ◽  
The New Testament ◽  
History Of ◽  
Summary Statement ◽  
The One

‘In general, theological ethics has handled this command of God [the fourth Mosaic commandment] … with a casualness and feebleness which certainly do not match its importance in Holy Scripture or its decisive material significance’ (Church Dogmatics, 111.4, P. 50). Thus Karl Barth in the English translation of his Kirchliche Dogmatik (hereafter referred to as CD.). His own treatment is neither fragmentary nor perfunctory. There are references to ‘Sabbath’ in the indexes of six of twelve volumes of the Dogmatics so far published. The particular discussion of the Fourth Commandment occurs in his treatment of Special Ethics in CD. 111.4, where ‘the one command of God’ the Creator is set forth ‘in this particular application’ of ‘The Holy Day’ (p. 50). But for Barth the scriptural references to Sabbath rest have relevance to the doctrines of God, and Revelation; to the relation of God's Eternity to man's temporal being; to the biblical conception of Creation as the setting for the Covenant history of the Old Testament and the New Testament fulfilment of the divine purpose in redemption in Christ, to be completed and perfected in the ‘rest that remaineth to the people of God’ (Heb. 4.9). The treatment of the topic throughout the Dogmatics constitutes a corpus of exegesis and doctrine of which even a summary statement such as is here attempted might well be a useful contribution towards modern efforts at rethinking the Christian use of the Lord's Day.

scholarly journals Christians and Jews: historical and theological perspectives of their relationship

2019 ◽  
Vol 19 ◽  
pp. 329-348
Author(s):  
Andrzej Piotr Perzyński
Keyword(s):  
Old Testament ◽  
Christian Identity ◽  
Common Elements ◽  
People Of God ◽  
The People ◽  
God's People ◽  
History Of ◽  
The Subject ◽  
The Common ◽  
The One

The article analyses the subject of Christian-Jewish relations in historical and theological terms. In the historical part the following periods are briefly discussed: New Testament, patristic, medieval, modern and contemporary. In the theological part, the common elements of Judaism and Christianity were first presented: - Jews and Christians identify their faith and action through the interrelations between justice and love; they base their beliefs on the common “scripture” (the “Old Testament”); they understand each other as the people of God; they profess the one God, the Creator and the Redeemer; they express their faith in worship, in which there are many similarities; Jews and Christians also live in the expectation for the common history of God with his people, whose fulfillment they expect. Distinctive elements (The divergence of the ways) are: the belief in Jesus, the Christ; the interpretation of the Scriptures; a different understanding of what God’s people are; different developed piety. In conclusion, it was said that the rediscovery of a positive relationship with Judaism facilitates a positive formation of Christian identity and memory.

Old Testament and Nationalism: Hebrew Bible, Jewish People, English Nation

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Liah Greenfeld
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Jewish People ◽  
National Consciousness ◽  
Historical Sources ◽  
People Of God ◽  
The People ◽  
English Translations ◽  
The One ◽  
King James Version

Abstract This article discusses the co-evolution of nationalism and Protestantism in the course of the sixteenth century in England; the influence of the Hebrew Bible’s concept of “the people of Israel” as a community of fundamentally equal members on the emerging English national consciousness (the first national consciousness to develop, in turn influencing all subsequent nationalisms); and the reinterpretation of the core passages of the Hebrew Bible, in English translations up to the King James version, in terms of the emerging national consciousness. Completely independent at their historical sources, nationalism and Protestantism reinforced each other in the crucial English case through the translation of the Hebrew Bible. This, on the one hand, nationalized Protestantism in England and, on the other, led to the incorporation of the biblical concept of the people of God in the new, secular concept of nation.

Death as a Spiritual Marriage: Individual and Ecclesial Eschatology

1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Idea ◽  
People Of God ◽  
Metaphorical Language ◽  
The People ◽  
The New Testament ◽  
Spiritual Marriage ◽  
The Church ◽  
Underlying Theme

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4

scholarly journals Misi Allah pada Masa Intertestamental

2020 ◽  
Vol 3 (1) ◽  
pp. 110-119
Author(s):  
Elisua Hulu
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Political ◽  
People Of God ◽  
The People ◽  
The New Testament ◽  
God's Mission ◽  
Book Of Daniel ◽  
The Church

The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.

Zion Theology in First Part of the Book of Zechariah in the Context and out of the Context of the Reconstruction of Jerusalem Temple

2020 ◽  
pp. 42-62
Author(s):  
Владимир Викторович Бельский
Keyword(s):  
Old Testament ◽  
Divine Presence ◽  
People Of God ◽  
Jerusalem Temple ◽  
The Bible ◽  
The People ◽  
Initial Stage ◽  
Peace And Justice ◽  
The New Testament ◽  
Zion Theology

В данной статье рассматривается понятие Сиона - одного из библейских топонимов, который широко употребляется в качестве богословского понятия в ветхозаветных пророческих книгах, псалмах, Новом Завете преимущественно для обозначения Божественного присутствия. Однако предметом данного исследования выступают те специфические черты богословия Сиона, которые выражены в первых восьми главах Книги пророка Захарии. Исследовательский интерес именно к этой части Писания вызван тем, что она датирована начальным этапом восстановления храма в Иерусалиме. В Библии выделяются три стороны, три грани понимания Божественного присутствия на Сионе, наличие храма и богослужения, наличие монарха из Давидовой династии и мир и справедливость в среде народа Божия. Это ставит вопрос о том, какому же аспекту отдавал приоритет Захария в своем понимании присутствия Господа на Сионе. Для решения проблемы автор обращается к анализу интертекстуальных связей рассматриваемых отрывков Книги пророка Захарии с отраженной в Ветхом Завете пророческой и священнической традицией, с античными параллелями. Эти методы применяются с учетом конкретной исторической ситуации создания исследуемых текстов. В результате в представлениях пророка Захарии о Сионе обнаруживается соединение литургического и социального (общинного) понимания присутствия Господа. This article discusses the concept of Zion, one of the biblical toponyms widely used as a theological concept in the Old Testament prophetic books, psalms, the New Testament primarily to denote Divine presence. However, the subject of this study is the specific features of the theology of Zion, which are expressed in 1-8 chapters of the book of Zechariah. Research interest for this part of Scripture is due to the fact that it is dated by the initial stage of the restoration of the temple in Jerusalem. The Bible distinguishes three aspects of the understanding of the Divine presence in Zion, the presence of a temple and worship, the presence of a monarch from the davidic dynasty and peace and justice among the people of God. It raises the question of what aspect Zechariah gave priority to his understanding of the presence of the Lord in Zion. To solve the problem, the author turns to the analysis of the intertextual links of the considered passages of the book of the Prophet Zechariah with the prophetic and priestly tradition evidenced in the Old Testament, with ancient parallels. These methods are applied taking into account the specific historical situation of the creation of the studied texts. As a result of the research, the prophet Zechariah’s conception of Zion reveals a combination of liturgical and social (communal) understanding of the presence of the Lord.

Martin Luther’s Biblical Commentary: New Testament

2017 ◽  
Author(s):  
Erik H. Herrmann
Keyword(s):  
Early Modern ◽  
New Testament ◽  
Old Testament ◽  
Biblical Interpretation ◽  
Biblical Commentary ◽  
The Bible ◽  
The People ◽  
History Of Exegesis ◽  
The New Testament ◽  
History Of

Martin Luther’s exposition of the Bible was not only fundamental to his academic vocation, it also stood at the very center of his reforming work. Through his interpretation of the New Testament, Luther came to new understanding of the gospel, expressed most directly in the apostle Paul’s teaching on justification. Considering the historical complexities of Luther’s own recollections on the matter, it is quite clear that he regarded his time immersed in the writings of Paul as the turning point for his theology and his approach to the entire Scriptures (cf. LW 34:336f). Furthermore, Luther’s interpretation of the New Testament was imbued with such force that it would influence the entire subsequent history of exegesis: colleagues, students, rivals, and opponents all had to reckon with it. However, as a professor, Luther’s exegetical lectures and commentaries were more often concerned with the Old Testament. Most of Luther’s New Testament interpretation is found in his preaching, which, following the lectionary, usually considered a text from one of the Gospels or Epistles. His reforms of worship in Wittenberg also called for weekly serial preaching on Matthew and John for the instruction of the people. From these texts, we have some of the richest sustained reflections on the Gospels in the 16th century. Not only was the substance of his interpretation influential, Luther’s contribution to exegetical method and the hermeneutical problem also opened new possibilities for biblical interpretation that would resonate with both Christian piety and critical, early modern scholarship.

The Reformation of Prophecy

2018 ◽  
Author(s):  
G. Sujin Pak
Keyword(s):  
Old Testament ◽  
Word Of God ◽  
Priesthood Of All Believers ◽  
Beliefs And Practices ◽  
The People ◽  
The Reformation ◽  
History Of ◽  
A Site ◽  
Developmental Analysis ◽  
Sacred History

The Reformation of Prophecy presents and supports the case for viewing the prophet and biblical prophecy as a powerful lens by which to illuminate many aspects of the reforming work of the Protestant reformers in the sixteenth and seventeenth centuries. It provides a chronological and developmental analysis of the significance of the prophet and biblical prophecy across leading Protestant reformers in articulating a theology of the priesthood of all believers, a biblical model of the pastoral office, a biblical vision of the reform of worship, and biblical processes for discerning right interpretation of Scripture. Through the tool of the prophet and biblical prophecy, the reformers framed their work under, within, and in support of the authority of Scripture—for the true prophet speaks the Word of God alone and calls the people, their worship and their beliefs and practices, back to the Word of God. The book also demonstrates how interpretations and understandings of the prophet and biblical prophecy contributed to the formation and consolidation of distinctive confessional identities, especially around differences in their visions of sacred history, Christological exegesis of Old Testament prophecy, and interpretation of Old Testament metaphors. This book illuminates the significant shifts in the history of Protestant reformers’ engagement with the prophet and biblical prophecy—shifts from these serving as a tool to advance the priesthood of all believers to a tool to clarify and buttress clerical identity and authority to a site of polemical-confessional exchange concerning right interpretations of Scripture.

The New Testament and the People of God

1994 ◽  
Vol 113 (3) ◽  
pp. 536
Author(s):  
Luke T. Johnson ◽  
Nicholas Thomas Wright
Keyword(s):  
New Testament ◽  
People Of God ◽  
The People ◽  
The New Testament

scholarly journals De fremmede, Det Gamle Testamente, vi

1987 ◽  
Author(s):  
Hans J. Lundager Jensen
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Ethnic Differences ◽  
A Priori ◽  
Western World ◽  
Equal Part ◽  
Nature And Culture ◽  
The New Testament ◽  
History Of

On the basis of examples of attitudes towards foreigners in the Old Testament, the internal tension between a tendency to eliminate the differences between Israel and foreigners and an insistence on maintaining the fundamental distance between Israel and foreigners, even in eschatological perspective, is presented. The a priori assumption of the Israelitic understanding of themselves is not a differentiation between nature and culture (between non-human and the human), but between the human in general and the specifically Israelitic. This difference cannot be transgressed without the break-down of the Israelitic system. Identity is understood here as establishing differences. But the dialectic between the Old Testament beginnings which are negated by the history of Israel, continues in the New Testament which negates the history of Israel and yet which allows the Old Testament to remain as an equal part of the canon. The practical universalism (modernism) of the Western world and the eradication of ethnic differences is thereby partly anticipated as a problematic in the Christian canon and partly given an important corrective.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

Sign in / Sign up

Export Citation Format

Share Document