Is Episcopacy a Jewish Institution ?

1949 ◽  
Vol 13 (1) ◽  
pp. 23-26
Author(s):  
Alfred Guillaume
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
The Other ◽  
Church Of God ◽  
General Sense ◽  
Holy Ghost ◽  
1 Peter ◽  
Other Hand ◽  
The New Testament ◽  
The Church

IT is a commonplace that the New Testament never speaks of the ordination of bishops. Elders or presbyters with powers of administration and instruction were the only ordained ministers. The church at Jerusalem was in the care of “the apostles and the elders”. When St. Paul visited Ephesus, it was the elders (presbyters) whom he summoned and addressed. It is not a little strange that he should tell these elders that the Holy Ghost had made them “bishops” to feed the church of God. The natural inference (unless the word episcopus is used in a general sense of overseer) would be that the office of elder and bishop could be held by the same person. St. Paul left Titus in Crete with the express purpose of completing the organization of the church there by appointing elders. But here, too, the bishop and the elder seem to be one and the same if any meaning is to be given to γὰρ in v. 7. Again, 1 Peter v, 2, if the reading ἐπισκποῦντ∊ς be allowed to stand, points in the same direction; if it is to be omitted then the epistle recognizes no bishop but Jesus Christ, and then only in a verbal, not a real sense. Moreover, though there are presbyters in heaven, there are no bishops: at any rate the apocalyptist of Patmos saw none !On the other hand St. Paul, in addressing the whole congregation of the faithful at Philippi, adds “together with the bishops and deacons”, making no mention of presbyters.

scholarly journals The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study

2020 ◽  
Vol 3 (2) ◽  
pp. 5-20
Author(s):  
Sayangi Laia ◽  
Harman Ziduhu Laia ◽  
Daniel Ari Wibowo
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
First Century ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
Theological Study ◽  
The Church ◽  
The Catholic Church

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

Professor T. W. Manson on Baptism

1950 ◽  
Vol 3 (1) ◽  
pp. 50-56
Author(s):  
Ernest A. Payne
Keyword(s):  
New Testament ◽  
The Other ◽  
General Treatment ◽  
Infant Baptism ◽  
Other Hand ◽  
The New Testament ◽  
The Subject ◽  
The Church

The last number of the Scottish Journal of Theology contained an article of great interest and importance by Professor T. W. Manson under the title “Baptism in the Church”. It was a weighty and illuminating contribution to the discussion of the ordinance of baptism which is now proceeding vigorously in almost every Christian communion. One brought up in the Baptist tradition and adhering to it by conviction read with appreciation Professor Manson's admission of the strength of the case against infant baptism so far as it rests on the New Testament evidence. On the other hand, the general treatment of the subject and the conclusions reached include some rather surprising statements and raise a number of questions.

Scripture and Tradition

1953 ◽  
Vol 6 (2) ◽  
pp. 113-135
Author(s):  
Oscar Cullmann
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Point Of View ◽  
The Other ◽  
Knowing How ◽  
The New Testament ◽  
History Of ◽  
The Relationship ◽  
The Church

The problem of the relationship between Scripture and Tradition is in the first place a problem of the theological relationship between the apostolic period and the period of the Church. All the other questions depend on the solution that we give to this problem. The alternatives—co-ordination or subordination of Tradition to Scripture—derive from the question of knowing how we must understand the fact that the period of the Church is the continuation and unfolding of the apostolic period. For we must note right away that this fact is capable of divergent interpretations. That is why agreement on the mere fact that the Church continues the work of Christ on earth does not necessarily imply agreement on the relationship between Scripture and Tradition. Thus in my thesis developed in Christ and Time as well as in my studies on the sacraments in the New Testament I came considerably nearer to the ‘Catholic’ point of view. In fact I would affirm very strongly that through the Church the history of salvation is continued on earth. I believe that we find this idea throughout the New Testament, and I should even consider it the key for the understanding of the Johannine Gospel. I would maintain, moreover, that the sacraments, Baptism and Eucharist, take the place in the Church of the miracles performed by Jesus Christ in the period of the Incarnation. And yet I am going to show in the following pages that I subordinate Tradition to Scripture.

Who Is the Text? The Gendered and Racialized New Testament

2019 ◽  
pp. 135-155
Author(s):  
Yii-Jan Lin
Keyword(s):  
New Testament ◽  
Textual Criticism ◽  
The Other ◽  
Creative Power ◽  
Clement Of Alexandria ◽  
Other Hand ◽  
The New Testament

This chapter contends that the study of gender, sexuality, and the New Testament is not limited to the content of texts or their historical contexts. On the contrary, how we formulate a textual entity and how we approach that entity contribute to the dynamics that constitute identity, and are thus important to the discussion. In the case of the New Testament, Western Christianity has understood the active Word, or Logos, of God as “masculine” in its creative power. The text of the New Testament, on the other hand, requires historical and philological study, and is decidedly “feminine” in its vulnerability to disease and adulteration, especially in the field of textual criticism. Disrupting metaphors and conceptions of text and speech, masculine and feminine, can be found in ancient Judaism’s formulation of the Written and Oral Torah, as well as in Clement of Alexandria, the Odes of Solomon, and in Plato.

Galiläa oder Jerusalem? : Ein Ordnungsversuch in den Erscheinungsorten des Auferstandenen im Markusevangelium, im Lukasevangelium und in der Apostelgeschichte

2021 ◽  
Vol 30 (1) ◽  
pp. 61-86
Author(s):  
Jens Dörpinghaus
Keyword(s):  
New Testament ◽  
The Other ◽  
Sich Eine ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
Form Criticism

Zusammenfassung Markus 14,27-28; 16,7 und Lukas 24,49 bzw. Apostelgeschichte 1,4 sprechen jeweils unterschiedliche Erwartungen für die Erscheinungsorte des Auferstandenen aus und insbesondere für das Verbleiben der Jünger. Markus spricht von Galiläa als Erscheinungsort, nach Lukas 24,49 sollen die Jünger jedoch in Jerusalem bleiben. Dieses Spannungsfeld wird häufig durch Methoden der Form- und Traditionskritik untersucht. Hier soll dieser Ansatz nicht nur diskutiert, sondern es sollen auch die theologischen Implikationen untersucht werden. Anhand eines neuen literarisch-chronologischen Ordnungsversuchs in den Evangelien kann herausgearbeitet werden, dass sich beide Aussagen auf die Nachfolge der Jünger Jesu in bestimmten Abschnitten der Zeit vor und nach der Auferstehung Jesu und seiner Himmelfahrt beziehen. Damit findet sich eine neue Perspektive auf die nachösterliche Nachfolge im Neuen Testament.SummaryMark 14:27-28 and 16:7 on the one hand and Luke 24:49 with Acts 1:4 on the other hand mention different locations where the disciples will meet Jesus after the resurrection or where they should stay. Mark mentions Galilee, Luke Jerusalem. Most scholars try to solve this conflict with the methods of form criticism or tradition criticism. This article discusses the shortcomings of this approach and discusses the resulting theological implications for both Jerusalem and Galilee. It introduces a new literary approach for ordering the post-resurrection appearances in the Gospels and Acts. The results provide new perspectives on discipleship in the period after Easter in the New Testament.RésuméMarc 14:27-28 et 16:7 d’un côté et Luc 24:49 avec Actes 1:4 de l’autre mentionnent différents lieux où les disciples rencontreront Jésus après la résurrection ou devront attendre. Marc cite la Galilée, Luc Jérusalem. La plupart des exégètes s’efforcent de résoudre ce conflit en recourant aux méthodes de la critique des formes ou de la tradition. Cet article traite des faiblesses de cette approche et aborde les implications théologiques qui en résultent pour à la fois Jérusalem et la Galilée. Il introduit une nouvelle approche littéraire pour ordonner les apparitions post-résurrection dans l’Évangile et les Actes. Les résultats ouvrent de nouvelles perspectives sur le discipulat en cette période importante du Nouveau Testament.

scholarly journals Jewish fish (ΙΧΘΥΣ) in post-supersessionist water: Messianic Judaism within a post-supersessionistic paradigm

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Joel Willitts
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
The Body ◽  
The Other ◽  
Messianic Judaism ◽  
The New Testament ◽  
The One ◽  
The Church

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church’s established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church’s cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity.

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 Remaining New Testament Books as Sacred

2021 ◽  
pp. 171-205
Author(s):  
Donald Senior
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Acts Of The Apostles ◽  
Peter 1 ◽  
1 Peter ◽  
The New Testament ◽  
Unique Identity ◽  
1 John

In attempting to make the case that the defining reason the books of the New Testament are considered sacred is because of their focus on the unique identity of Jesus Christ, we have explored the Gospels, the Acts of the Apostles, and writings of Paul. We turn now, with the same conviction, to some of the remaining New Testament books. Our goal here is not to consider every book of the New Testament but to make the case that in the vast majority of them, their proclamation of Christ is central and defining. The books we will focus on in this chapter include Hebrews, James, 1 Peter, 1 John, and Revelation, taken in the order in which they appear in the canon. Despite the evident literary diversity of these texts, there is a commanding unity—a unity grounded in their focus on the figure of Jesus Christ. It is that varied but unifying portrayal found in these books which will command our attention in this chapter.

Was the Text of the Septuagint Christianized?

2021 ◽  
pp. 69-92
Author(s):  
Gilles Dorival
Keyword(s):  
New Testament ◽  
The Other ◽  
Jewish Origin ◽  
Other Hand ◽  
The New Testament ◽  
The One

On the one hand, all of the deuterocanonical books and all of the supplements to Daniel, Esther, Jeremiah have Jewish origin. In fact, there are only five Christian texts within the Septuagint, perhaps six, if Job 42:17a originated from a Christian circle (which is less likely than from a Jewish milieu). The five texts are found in the Psalter. After Psa 13:3ab, Psa 13:3c–j gives a lengthy quotation of Paul’s Rom 3:12–18. In the Odes, there are four Christian texts: three passages of Luke and one ecclesiastical composition. On the other hand, New Testament verses are introduced into the Septuagint. There are, at most, 159 possible Christianized verses listed for the whole of the Septuagint of which twenty-five occur in Psalms. Of these twenty-five, nine have very limited Christianization: the verses that align with the New Testament text occur only in one, two, or three manuscripts. There are twelve cases of partial Christianization attested in more than three manuscripts and there is only one example of a complete Christianization: Psa 39:7b (40:7b MT), but even this is debated among scholars. Finally, it happens that a few words (less than half a verse) are added into the verses of the Septuagint. There are just six potential Christian additions of this kind. Of these, Psa 65:1a has to be removed. Five cases remain: Psa 37:14a; 37:21c; 49:6a; 50:9a, and 95:10a. The latter is the most famous example: instead of ‘say among the nations: “the Lord became king”’, the Coptic versions, some manuscripts and some Fathers offer ‘say among the nations: “the Lord became king from (the) wood”’. So, a connection is established between the Lord of the Psalm and the wood of Jesus’ cross. In sum, the Septuagint text is very little Christianized: the translation remains remarkably close to its Jewish origin.

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

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