Destroyer of the Law II

2021 ◽  
pp. 122-139
Author(s):  
M. David Litwa
Keyword(s):  
John The Baptist ◽  
Evil Nature ◽  
The Law

This chapter shows how Christ destroyed the Law from Marcion’s (reconstructed) gospel (the Evangelion). After discussing the Marcionite reading of Luke 23:2 (Jewish leaders accuse Jesus of “destroying the Law”), the discussion focuses on Christ’s concrete violations of the Law. First, Jesus touched lepers in violation of the Law and healed them apart from the Law’s purification rites. Further, he allowed himself to be touched by an unclean woman but did not consider himself to be unclean. Moreover, he controverted the Law to honor parents by requiring a would-be disciple not to bury his father, and in general by requiring his disciples to abandon their families. Christ stated that the Law lasted until John the Baptist (Luke 16:16), indicating its abolition. Finally, Christ violated Sabbath laws numerous times, even claiming to be lord of—or over—the Sabbath. This Jesus who attacked the Law then died by the Law’s penalties. This was proof not only that Christ opposed the Law but that the Law was hostile to Christ. Yet the Law was only the instrument of the Lawgiver who plotted Christ’s death and so proved his evil nature.

scholarly journals The Anti-Corruption Stance of John the Baptist in Luke 3:12-14

Diacovensia ◽  
2020 ◽  
Vol 29 (1) ◽  
pp. 73-90
Author(s):  
Christopher Naseri
Keyword(s):  
New Testament ◽  
John The Baptist ◽  
Unethical Practices ◽  
Critical Method ◽  
The New Testament ◽  
The Law ◽  
Insight Into

Luke 3:12-14 narrates John the Baptist’s responses to the questions of the tax collectors and soldiers. These responses are interpreted in this work as measures against corruption. The text therefore provides an insight into unethical practices in the New Testament times, and the attempts by religious representatives to speak against them. Using the synchronic approach of historical critical method of exegesis this work concludes that the message of John the Baptist provides an insight into reasons for corruption among tax collectors and soldiers of the New Testament era. These reasons include ‘not living within one’s means’ and ‘not acting according to the law’. This work encourages religious representatives to speak out against corruption and be exemplary in their conducts.

scholarly journals Moses, Elijah, and Jesus: Reflections on the basic structures of the Bible

2012 ◽  
Vol 46 (1) ◽  
Author(s):  
Abraham Van de Beek
Keyword(s):  
New Testament ◽  
Human Response ◽  
Jordan River ◽  
John The Baptist ◽  
Promised Land ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The Law ◽  
The Way

This article deals with the end of the lives of Moses and Elijah as the representatives of the Torah and the Prophets. Moses was not allowed to enter the Promised Land, and Elijah left it before he was taken up. These events are interpreted as indicating that the Law is not able to bring the people into the Promised Land and that the Prophets cannot keep them there. The end of Moses’ life is also the end of the Torah. The Prophets end with the call for a new Elijah. The Ketubim, as the human response on God’s acting, do not better. The Hebrew Bible ends with the exile. The New Testament begins where the Prophets end: a new Elijah, in the person of John the Baptist. He works at exactly the place where Israel entered the land after Moses’ death and where Elijah left the land. It is a reprise of the fulfilment of the promise. John points to Jesus, who begins his work at this place, not going on dry feet through the Jordan River,but fulfilling all righteousness when drawn into the water of God’s judgement. Then the way to the land is open to Moses and Elijah in the glory of God on the Mount of Transfiguration, when they speak about the exodus of Jesus on the cross. Salvation is not in the law or in conversion but in being baptised into Christ in his death.  Moses, Elia en Jesus: Oorwegings oor die fundamentele strukture van die Bybel. Hierdie artikel gaan oor die einde van die lewes van Moses en Elia as die personifikasies van die Torah en die profete. Moses is verhinder om in die beloofde land in te gaan en Elijah moes dit verlaat voordat hy hemel toe gegaan het. Hierdie gebeurtenisse word so geïnterpreteer dat die Wet die volk nie in die beloofde land kan bring nie, en dat die profete hulle nie daar kan hou nie. Die einde van die lewe van Moses is ook die einde van die Torah. Die profete eindig met die oproep vir ’n nuwe Elia. Die Ketubim as die menslike antwoord op God se dade doen nie beter nie. Die Hebreeuse Bybel eindig in die ballingskap. Die Nuwe Testament begin daar waar die profete eindig: ’n nuwe Elia, in die persoon van Johannes die Doper. Hy werk op presies daardie plek waar Israel na Moses se dood die land ingekom het en waar Elia dit verlaat het. Daar is ’n terugkeer na die vervulling van die belofte. Johannes wys na Jesus wat sy werk op hierdie plek begin. Hy gaan nie droogvoet deur die Jordaan nie maar gaan onder in die water van God se oordeel om alle geregtigheid te vervul. Dan is die pad na die land oop vir Moses en Elia en verskyn hulle in die glorie van God op die berg van die verheerliking, waar hulle met Jesus oor sy exodus aan die kruis praat. Redding is nie in die Wet of in bekering nie maar deurdat ’n mens gedoop word in die dood van Christus.

Paul's ‘Robust Conscience’ Re-Examined

1985 ◽  
Vol 31 (2) ◽  
pp. 161-188
Author(s):  
John M. Espy
Keyword(s):  
New Testament ◽  
Liberation Theology ◽  
John The Baptist ◽  
Protestant Churches ◽  
The New Testament ◽  
The Law ◽  
Social Orders ◽  
New Generation ◽  
Christian Proclamation ◽  
Christian Message

For centuries most Protestant churches, true to the Reformers' understanding of man and the Law, have preached the Christian message by presenting first the Law, so that the hearer would come to recognize his or her sinfulness, and then the Gospel, that the hearer might be brought to hope, and eventually to faith, in Jesus Christ. As the New Testament begins with the stern exhortations of John the Baptist, so, it has been argued, the Christian proclamation should always and everywhere commence with God's command. But now, in seminaries and churches, some have seized upon new expositions of the Law and used them to oppose this preaching scheme as unworkable, since not all will have any sins against the Law to recognize; and even as wrong, on the grounds that this approach inevitably lapses into trying to make people ‘feel guilty’. The result is that many of the new generation of ministers are learning to preach only consolation, or, at most, the judgment upon certain social orders pronounced by popularized liberation theology. It is with this homilectical situation in mind that I offer the following remarks on Paul's understanding of man's relationship to the Law, and through the Law to sin.

scholarly journals hagiography

2020 ◽  
Author(s):  
Christa Gray
Keyword(s):  
Hebrew Bible ◽  
Literary Traditions ◽  
John The Baptist ◽  
Narrow Definition ◽  
The Law ◽  
Cult Of Saints

Hagiography is a problematic yet widely used term with varying connotations; it resists narrow definition. Outside the hagiographa of the Hebrew Bible (i.e., the books other than the Law and the Prophets), the concept is based on a core of Christian Greek and Latin works, from the 2nd to 5th century ce, which range from martyr accounts to monastic and episcopal biographies. A significant factor motivating their composition and reception is the cult of saints. Biblical heroes, especially Elijah, John the Baptist, and Jesus himself are the primary models, but non-Christian literary traditions, especially biographical and novelistic, are also important influences.

scholarly journals The Role of Police Investigators in Treating Criminal Actions of Corruption

2021 ◽  
Vol 2 (2) ◽  
pp. 135-141
Author(s):  
Respati Kurniawan
Keyword(s):  
The Public ◽  
Operational Costs ◽  
Evil Nature ◽  
The Law ◽  
The Government ◽  
Conducting Research ◽  
Criminal Investigators ◽  
Free Government

Abstract                                                                              To further ensure the implementation of a corruption-free government, Law Number 31 of 1999 concerning Eradication of Corruption Crimes, as amended by Law Number 20 of 2001 concerning Eradication of Corruption Crimes, is in lieu of Law Number 3 of 1971. The birth of the law -this law is expected to accelerate the growth of people's welfare, with a countermeasure against the evil nature inherent in corruption. The author uses an empirical juridical approach, which is an approach that is carried out by studying the law in fact in the form of attitudes, judgments, behaviors, which are related to the problems being studied and which are carried out by conducting research in the field. Based on the results of the research, it can be concluded that the investigation activity is a follow-up to the investigation which has more or less found the construction of criminal corruption incidents that have occurred. Constraints faced with the authority of police investigators are the limited number of Criminal Investigators; information received regarding criminal acts of corruption is still unclear and in detail; operational costs that have not met; lack of public legal awareness. Efforts to overcome the obstacles faced include gradually increasing the number of criminal investigators; accelerate all access so that information related to criminal acts of corruption is quickly absorbed by police investigators; the government needs to increase the budget post for operational costs, in order to facilitate the running of investigative activities; and the need to provide outreach to the public either directly or through electronic media or social media. Keywords: Investigators, Crime, Corruption

Ethical Challenges: Less About Moral Wrongdoing and More About Communication Breakdown

2015 ◽  
Vol 20 (3) ◽  
pp. 72-84 ◽  
Author(s):  
Paula Leslie ◽  
Mary Casper
Keyword(s):  
Ethical Challenges ◽  
Speech Language Pathology ◽  
Thickened Liquids ◽  
Communication Breakdown ◽  
Professional Duty ◽  
Language Pathology ◽  
The Law ◽  
Personal Case

“My patient refuses thickened liquids, should I discharge them from my caseload?” A version of this question appears at least weekly on the American Speech-Language-Hearing Association's Community pages. People talk of respecting the patient's right to be non-compliant with speech-language pathology recommendations. We challenge use of the word “respect” and calling a patient “non-compliant” in the same sentence: does use of the latter term preclude the former? In this article we will share our reflections on why we are interested in these so called “ethical challenges” from a personal case level to what our professional duty requires of us. Our proposal is that the problems that we encounter are less to do with ethical or moral puzzles and usually due to inadequate communication. We will outline resources that clinicians may use to support their work from what seems to be a straightforward case to those that are mired in complexity. And we will tackle fears and facts regarding litigation and the law.

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