scholarly journals MUST THEISTS BELIEVE IN A PERSONAL GOD?

Think ◽  
2009 ◽  
Vol 8 (23) ◽  
pp. 77-86
Author(s):  
Elizabeth Burns
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Human Beings ◽  
Garden Of Eden ◽  
The New Testament ◽  
Genesis 3

The claim that God is a person or personal is, perhaps, one of the most fundamental claims which religious believers make about God. In Hinduism, Brahma, Vishnu and Shiva are represented in person-like form. In the Hebrew Bible/Old Testament God walks in the Garden of Eden (Genesis 3:8), experiences emotions (e.g. Isaiah 61:8), and converses with human beings (e.g. Job 38–41). In the New Testament, God communicates with his people, usually by means of angels or visions (e.g. Matthew 1:20–21), and retains the ability to speak audibly, as he does to Paul on the Damascus road (Acts 9:4–6). And, in the Qur'an, Allah is said to have a face and two hands (e.g. Qur'an 38:75), to see, and to sit on a throne (e.g. Qur'an 57:4). Many believers today would still claim that, among other things which God can do, he loves those who believe in him (e.g. Ephesians 5:29; I Peter 5:7; Qur'an 1:3) and responds to their prayers (e.g. Matthew 7:7–8; Mark 11:24; Qur'an 11:61).

scholarly journals Identitas Keturunan Perempuan Dalam Kejadian 3:15 Dalam Studi Soteriologi

2020 ◽  
Vol 5 (2) ◽  
pp. 24-51
Author(s):  
Pangeran Manurung
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Female Offspring ◽  
Research Approach ◽  
Garden Of Eden ◽  
Library Research ◽  
The New Testament ◽  
Genesis 3 ◽  
Book Of Genesis

One of the problems arising from the polemic of the events of the fall of man in the Garden of Eden recorded by the author of the Book of Genesis is the bias of the policy of salvation taught by the writers of the New Testament. Salvation in the New Testament is considered not to have originated in the Old Testament mind. Apart from the element of salvation in the Old Testament which is only supposed to contain "political" salvation, the clarity of the interpretation of the female offspring and its fulfillment in Jesus Christ is also questioned. Jesus Christ is considered unqualified as a descendant of the woman offended in Genesis 3 so that the eternal salvation offered by Jesus Christ in the event of the crucifixion is considered an offer of a "concept of salvation" that is not in line with the promise of salvation in Genesis 3. While other commentators state the opposite. This study will discuss it using a biblical library research approach. This means that the researcher will prove who the offspring of the woman referred to in incident 3 is based on the evidence from the Old and New Testaments. The results of this study prove that the female offspring referred to in event 3 is Jesus Christ. The phrase “bruising in the heel” in the pericope is a symbolic statement of the crucifixion event of Jesus Christ which is interpreted by New Testament readers as the salvation promised in Genesis 3:15. Abstrak Indonesia  Salah satu permasalahan yang ditimbulkan dari polemik peristiwa kejatuhan manusia di Taman Eden yang dicatat oleh punulis Kitab Kejadian adalah biasnya dasar keselamatan yang diajarkan oleh penulis Perjanjian Baru. Keselamatan dalam Perjanjian Baru dianggap tidak bersumber dari pikiran Perjanjian Lama. Selain karena unsur keselamatan dalam Perjanjian Lama yang hanya diduga mengandung keselamatan secara “politis”, kejelasan penafsiran terhadap keturunan perempuan dan penggenapannya dalam diri Yesus Kristus juga dipertanyakan. Yesus Kristus dianggap tidak memenuhi syarat sebagai keturunan perempuan yang disinggung dalam Kejadian 3 sehingga keselamatan kekal yang ditawarkan oleh Yesus Kristus dalam peristiwa penyaliban dianggap sebagai sebuah tawaran “konsep keselamatan” yang tidak sehaluan dengan janji keselamatan dalam Kejadian 3. Sementara penafsir yang lain menyatakan kebalikannya. Penelitian ini akan membahasnya dengan menggunakan pendekatan penelitian kepustakaan yang bersifat biblika. Artinya peneliti akan membuktikan siapa keturunan perempuan yang dimaksud dalam kejadian 3 berdasarkan bukti dari Perjanjian Lama dan Perjanjian Baru. Hasil dari penelitian ini membuktikan bahwa keturunan perempuan yang dimaksud dalam kejadian 3 adalah Yesus Kristus. Frase “meremukkan tumit” dalam perikop merupakan pernyataan simbolis atas peristiwa penyaliban Yesus Kristus yang dimaknai oleh para pembaca Perjanjian Baru sebagai keselamatan yang dijanjikan dalam Kejadian 3:15.

Imagination: A Hermeneutical Tool for the Study of the Hebrew Bible

2010 ◽  
Vol 18 (2) ◽  
pp. 114-136
Author(s):  
Izaak de Hulster
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Moral Imagination ◽  
Related Literature ◽  
Systematic Application ◽  
Ancient People ◽  
The New Testament ◽  
Old Testament Studies

AbstractBiblical scholars use the word 'imagination' more and more often, but in different cases 'imagination' covers different concepts. In order to reach a more systematic application of 'imagination' in hermeneutics and Old Testament Studies in general, there is a need to explore the possible uses of 'imagination'. This article comprises: 1) a theoretical introduction extending what Barth and Steck wrote in their classical primer on exegetical methods; 2) a section on imagination and history; 3) a heuristic classifying survey of Brueggemann's use of the word 'imagination'; 4) a reflection on how imagination is restricted by parameters of time and place. The article distinguishes between imagination of ancient people and of people nowadays, but deals with the interplay of both as well. It further reflects on the informed, controlled use of imagination in hermeneutics. After a brief comment on "moral imagination," a survey and mapping of the uses of imagination in hermeneutics rounds off the article. This will make clear how the different notions referred to with the word 'imagination' are related and why it is important to consider them as interdependent concepts. Although the majority of the examples will be taken from the Hebrew Bible, the thoughts expressed here are applicable to the study of the New Testament as well and some more specific New Testament issues and related literature will be referred to.

scholarly journals Von Harnack, Marcion en die Ou Testament

2003 ◽  
Vol 24 (1) ◽  
pp. 124-136 ◽  
Author(s):  
J H Le Roux
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Century ◽  
Human Beings ◽  
The New Testament

This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament.  Marcion rejected  the  Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to  this  god. He  came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he  purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous. 

Pre-Critical Readings

2018 ◽  
Author(s):  
Christian Hofreiter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Second Temple ◽  
The New Testament ◽  
Justin Martyr ◽  
Primary Focus

This chapter briefly considers the reception of the major herem texts in a number of corpora that lie outside the primary focus of the present work: in the Hebrew Bible/Old Testament itself (including the Apocrypha), in Second Temple and Jewish Hellenistic literature, in the New Testament, and in Christian authors before Marcion. These readings are ‘pre-critical’ in that they predate Marcion’s seminal criticism and do not address herem in terms of a moral challenge. The reception of herem texts within this corpus is shown to have been largely uncritical; there is some evidence of toning down in the works of Philo, who strategically omits certain herem passages and interprets others allegorically. However, neither the allegoresis by Philo nor that by Barnabas or Justin Martyr appear to have resulted from moral concerns about the texts. There is also no suggestion that these events did not in fact occur.

The Old Testament Witness

2019 ◽  
pp. 91-113
Author(s):  
Matthew Levering
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
The Dead ◽  
John's Gospel

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

Messianism in Linear and Cyclical Contexts

Exchange ◽  
2009 ◽  
Vol 38 (2) ◽  
pp. 117-133
Author(s):  
Jan Jongeneel
Keyword(s):  
Special Reference ◽  
Present Article ◽  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Modern Times ◽  
The New Testament ◽  
The Times ◽  
Linear Setting ◽  
At Home

AbstractThe Messiah figure originates from the Hebrew Bible/Old Testament. In a linear setting it interprets his person and work politically, spiritually, and apocalyptically. The New Testament applies this Hebrew concept spiritually and apocalyptically to Jesus of Nazareth: he is unrepeatably and irreversibly the Messiah/Christ of both Jews and gentiles. In the Qu'ran Jesus is known as al-Masih, but there this term merely functions as a name. However, the Islam points to the coming of the Mahdi figure at the end of the times, comparable with the Second Coming in Christianity. Therefore, the Messiah/Christ/Mahdi figure, as a unique figure, is at home in Judaism, Christianity, and Islam. These monotheistic religions place him, each in their own way, in a linear frame. In modern times cultural anthropologists and other scholars in the humanities have extended the use of the terms 'Messiah' and 'Messianism' to figures and phenomena in cyclical contexts. They do not hesitate to speak about 'the Hindu Messiah' and 'Buddhist Messianism'. The present article explores the nature of both the cyclical and linear views of time and history, investigates the birth and growth of Messianism in these specific settings, with special reference to modern developments, and compares the linear concepts of the Messiah and Messianism with the cyclical ones. At the end the article questions whether the cyclical and linear views of the Messiah and Messianism can be harmonized by the use of the spiral as bridge.

The New Testament, Mosaic Law and Ecclesiastical Law Today

2005 ◽  
Vol 8 (36) ◽  
pp. 60-66
Author(s):  
Anthony Bash
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Natural Law ◽  
Human Beings ◽  
Ecclesiastical Law ◽  
Positive Law ◽  
The New Testament ◽  
The Law ◽  
Mosaic Law ◽  
Common Misconceptions

This article explores the New Testament's critique of Old Testament law, a genus of positive law. It looks at the applicability of that critique to modern ecclesiastical law: The article identifies three common misconceptions about the view of the New Testament concerning Old Testament law, and then sets out what the New Testament does say about Old Testament law, principally from the writings of St Paul. The principles underlying the New Testament's critique are established. The critique is made not on natural law grounds but on pragmatic and utilitarian grounds. The grounds of the critique are (i) the efficacy of the law to achieve its true intent; and (ii) the extent to which human beings exaggerate the usefulness of Old Testament law.

But in the Original . . .

2021 ◽  
pp. 27-36
Author(s):  
Kristin Swenson
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Final Word ◽  
The Bible ◽  
The New Testament ◽  
The One

This chapter tackles the issue of why there is no such thing as an “original” Bible. When it comes to the Bible, “going back to the original” usually means referring to the ancient Hebrew and Greek texts, since those are, respectively, the languages of the Old Testament or Hebrew Bible and of the New Testament, from which our translations come. However, there is simply no single Bible that old or that otherwise stands as “The One” that gave rise to them all. Our earliest versions come from hundreds of years after the Bible's (both Jewish and Christian versions) contents were finalized. There is no authoritative ur-text that can be consulted for the final word. But while there is no such thing as an original Bible, the facts of the Bible's development, the admission that we have fragments of copies sometimes with competing claims or inscrutable passages, invites us to reconsider the most basic ways to read it.

The Writings in the Christian Bible

2018 ◽  
pp. 447-462
Author(s):  
Mark W. Elliott
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
The New Testament ◽  
Sacred History

The place for an account of the Writings that is Christian in light of the New Testament is considered along with what one might make of them in their canonical place within the Hebrew Bible. A Christian reading is only in part the reception of the Old Testament by the New Testament. The theology of as disparate a collection as the Writings can only really be a theology of each of them. Nevertheless, a steer is given by the large and most significant Psalter with its account of God’s special providence, followed by Wisdom books and the attached Megilloth, with Daniel and the historical books with their sacred history coming later as much in terms of logic as of chronology. The interests are wider and more universal than simply the salvation and preservation of Israel, even if that does not cease from being a deeply felt theme.

Canons and Rules of Faith

2019 ◽  
pp. 54-70
Author(s):  
Joseph T. Lienhard, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Greek Translation ◽  
Rule Of Faith ◽  
Clement Of Alexandria ◽  
The New Testament ◽  
The Law ◽  
Catholic Epistles ◽  
Theological Thought

A canon is a collection of sacred books. A rule of faith is a concise statement of Christian beliefs. The Hebrew (Jewish) canon (the Christian Old Testament) comprised three parts: the Law (five books), the Prophets (eight books), and the Writings (eleven books). The Septuagint or Greek translation of the Hebrew Bible is longer, by at least seven books. The earliest New Testament canon appeared before 200, and it was finalized c.400. The New Testament comprises the Gospel (4) and the Apostle (13 letters, or 14 with Hebrews). Luke added Acts to his Gospel and John the Presbyter wrote Revelation. Seven catholic epistles complete the canon. The rule of faith, prominent in Irenaeus, Clement of Alexandria, and Tertullian, guided the perception of orthodoxy, and theological thought, in the second and third centuries. Later the creeds (baptismal and conciliar) functioned as the rule of faith had earlier.

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