Conclusion

2018 ◽  
pp. 205-210
Author(s):  
Anthony Briggman
Keyword(s):  
New Testament ◽  
Mixture Theory ◽  
Christian Tradition ◽  
The New Testament ◽  
Eternal Generation

The Conclusion summarizes previous findings and locates Irenaeus in the Christian tradition. Irenaeus was the first Christian to attribute infinitude to God and possibly the first to attribute simplicity to God. Irenaeus, and not Origen, is also the first to affirm the eternal generation of the Word-Son. This being the case his conception of divine generation is more advanced than Theophilus of Antioch and Tertullian. Irenaeus is the first theologian after the New Testament writings to affirm both the eternal unity and diversity of the divine being. He is also the first to attempt to explain, by utilizing Stoic mixture theory, how the two realities of the incarnate Word-Son function as one reality. The bishop of Lyons, therefore, emerges as a subtle and eclectic thinker able to use philosophical and rhetorical ideas in order to substantiate his understanding of the apostolic tradition and the hypothesis of Scripture.

scholarly journals Charisma in Christian Tradition

EMPIRISMA ◽  
2019 ◽  
Vol 28 (1) ◽  
Author(s):  
Lemwang Chuhwanglim
Keyword(s):  
Social Context ◽  
New Testament ◽  
Holy Spirit ◽  
Christian Tradition ◽  
Apostle Paul ◽  
Sports Culture ◽  
The New Testament ◽  
Christian Society

The term charisma had been used and continues to use by many people in different context. There is charisma in social, political, sports, culture and other modern leadership who have made many great impacts in winning people’s minds and hearts. This paper aims to analyze the meaning of Charisma in the Christian tradition and how it influences in society until today. In doing so the article aims to see both negative and positive aspects and influence of charisma in different Christian social context. Though the article may not give an absolute picture of the Christian tradition charisma being understood among other Christian denominations, it gives people to revisit the origin of the term Charisma and its evolution in the New Testament by the Apostle Paul. Hence, this article will analyze the meaning of Charisma in the Christian tradition and how it influences in Christian society until today and the authority of God being interpreted by charismatic group within and outside the Church.Keywords: Charisma, Holy Spirit, Grace

scholarly journals Judeo-Christianity as a Cultural-Religious Phenomenon in the Context of Early Christian Tradition and Modern Religion

2007 ◽  
pp. 38-52
Author(s):  
Pavlo Yuriyovych Pavlenko
Keyword(s):  
New Testament ◽  
Christian Tradition ◽  
Apostle Paul ◽  
Book Of Revelation ◽  
Early Christian ◽  
The New Testament ◽  
Hellenistic World

Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they constantly emphasize that Jesus of Nazareth is a Jewish Savior.

scholarly journals Eros and Agape – a Critique of Anders Nygren

2021 ◽  
pp. 17-29
Author(s):  
Torstein Theodor Tollefsen
Keyword(s):  
New Testament ◽  
Human Activity ◽  
English Translation ◽  
Christian Tradition ◽  
Human Beings ◽  
The New Testament ◽  
Christian Understanding ◽  
New Religion ◽  
As If

Nygren’s book Eros och Agape was first published in Sweden in 1930/36. It was then published in English translation in 1953 under the title Agape and Eros. The author’s idea was to describe the development of the Christian concept of love through the centuries. Nygren argued that eros is the term for Platonic, self-centred love that strives for union with the divine realities, while agape, denoting the Christian concept of love, is the free, divine movement towards human beings. Agape is unselfish and is not motivated by any value in the recipient. This distinction drawn by Nygren has been so influential that it has been taken for granted in a lot of Christian contexts worldwide, even if one does not associate it with the name Nygren. In this paper his methodology and the distinction he draws are criticised. He finds in eros and agape two so-called “fundamental motifs” that, as he sees it, unfortunately merge in Christian tradition and thereby obscure the original Christian understanding of love that emerges in its purest form in St Paul and later in Luther. There are a lot of problems in Nygren’s book. He argues, for instance, that Christianity emerges from Judaism as a completely new religion, and separates the Old and the New Testament as if they had nothing in common. Agape as the divine gift to human beings excludes all human activity since God has freely and graciously chosen human persons as his slaves. In the present paper it is argued that Nygren’s methodology is unsound and that his conclusions are not even in agreement with the New Testament.

Clarification of the meaning of doctor in New Testament through the example of St. Luke

Philotheos ◽  
2020 ◽  
Vol 20 (1) ◽  
pp. 15-28
Author(s):  
Anđelija Milić ◽  
Keyword(s):  
New Testament ◽  
Christian Tradition ◽  
The New Testament ◽  
Miraculous Healing

This paper develops the meaning of a doctor in the wing of the Christian tradition, by starting the thesis from the best and first known physician in the New Testament: St. Luke. Then the premise he was even in a doctor is questioned. However, the whole paper continues to follow the symbolism St. Luke indubitably has not only as one of the Evangelists, but parallelly as a physician, so it then questions what such an expertise would mean when one of the establishing figures is attached to a particular profession. Medical effort is then connected to the notion of Christus medicus as a primary healer. From that point on, a question of the miraculous healing and its effect on human approach to God emerges. This problem occurs when freedom as a central to the acceptance of God’s deeds is installed. In this case, I discuss it on the grounds of a passage from The Grand Inquisitior. Finally, the problem of freedom in the multifaceted context of healing is to be circled in the discussion about the problematic positions both doctors and patients encounter, and ultimately medicine itself.

Apostleship in the New Testament as an Historical and Theological Problem

1984 ◽  
Vol 30 (3) ◽  
pp. 474-480 ◽  
Author(s):  
Schuyler Brown
Keyword(s):  
New Testament ◽  
Christian Tradition ◽  
Personal Influence ◽  
The New Testament ◽  
Historical Role ◽  
The Church

The historian has difficulty detecting the personal influence exercised in the post-Easter community by ‘the apostles’, at least as this group is identified in Christian tradition. The only individuals from this group whose historical role in the church's missionary activity can be clearly discerned are Peter and Paul. Nevertheless, for the church of the second and succeeding centuries, the New Testament is a collection of ‘apostolic writings’: the twenty-seven books are attributed either to Paul, or to one of the twelve, or to a disciple of one of ‘the apostles’ – to Paul's disciple, Luke (Col. 4. 14), or to Peter's disciple, Mark (1 Pet. 5. 13). Moreover, as early as the year 96, Clement of Rome asserts that the apostles appointed their first converts to be bishops and deacons, with the condition that if these should die, other approved men should succeed to their ministry.

On The Time–Eternity ‘Link’: Some Aspects Of Recent Christian Eschatology

1977 ◽  
Vol 13 (1) ◽  
pp. 49-62
Author(s):  
Charles Stinson
Keyword(s):  
New Testament ◽  
Eternal Life ◽  
Christian Tradition ◽  
Moral View ◽  
States Of Consciousness ◽  
Ontological Approach ◽  
The New Testament ◽  
Christian Literature

In Christian tradition there have been three broadly different ways in which eternity (however conceived)1 has been connected with time We find (I) a moral view: eternal life is the ‘due reward’, the ‘prize’ owed to certain states of consciousness and types of behaviour which have occurred in this life; (2) a voluntarist theory: eternal life is the unowed and thus gratuitous gift given subsequent to the occurrence of certain conscious states and behaviour patterns; and (3) the ‘ontological’ approach: eternal life is the final, culminating phase or development of those conscious states and patterns of action. All three of these views co-exist in Christian literature from the New Testament era on.

scholarly journals Human Relationship with Animals: Reading the Book of Tobit in the Light of Christian Tradition

Relations ◽  
2013 ◽  
pp. 37-47
Author(s):  
Gianfranco Nicora ◽  
Alma Massaro
Keyword(s):  
New Testament ◽  
Good News ◽  
Christian Tradition ◽  
Human Being ◽  
Human Relationship ◽  
Jewish Culture ◽  
New Model ◽  
The New Testament ◽  
Book Of Genesis

In this paper we argue that the Book of Tobit, by presenting a new model of companionship between a human being and a dog, constitutes a vision of a future era, where humans and animals will live as fellows rather than rivals. In so doing we focus on the reading of the Holy Scriptures placing emphasis on the role of animals, moving from the Book of Tobit through the book of Genesis, to Jesus’ new alliance and the promise of new heavens and a new earth. We also show that the Book of Tobit, even if it is deeply encouched in the anthropocentric view particular to Jewish culture, includes insights of non-violence toward animals as well as vegetarianism that are both fundamental and prophetic aspects of the new ethic suggested by Isaiah’s prophecies and by the good news announced in the New Testament.

Prelude: Before Augustine

2015 ◽  
Author(s):  
John Marenbon
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Acts Of The Apostles ◽  
Ancient World ◽  
Christian Tradition ◽  
The West ◽  
The New Testament

This chapter provides a prelude into the terms of the Problem of Paganism, as it would be discussed in the West until the end of the seventeenth century. It begins by looking at the earliest Christian reaction to ancient paganism, in the New Testament texts which became points of reference in later discussions. Elements of the Problem of Paganism are found from very early in the Christian tradition: not in the Gospels, set in their firmly Jewish environment, but in the Acts of the Apostles and in Paul's letter to the Romans. The chapter then offers a glimpse of how the problem was addressed by Christians in the ancient world, before Augustine transformed it for the Latin tradition.

Christology and The New Testament

1980 ◽  
Vol 33 (5) ◽  
pp. 401-416 ◽  
Author(s):  
Christopher Tuckett
Keyword(s):  
New Testament ◽  
Christian Theology ◽  
Christian Tradition ◽  
Biblical Exegesis ◽  
The Past ◽  
The New Testament ◽  
The Relationship

The relationship between biblical exegesis and modern theology is complex. The two are rarely, if ever, independent of one another. No Christian theology is done in a vacuum, and all Christian theologising is, in a sense, an interpretation of the Christian tradition.1 Any new theological synthesis is formulated in part as a dialogue with past theologies. In this dialogue, one may be critical of the past; one may wish to preserve the past to a greater or lesser degree. What is determinative is the theologian's current apprehension of what Christianity is, but this in turn will have been created and shaped by the interplay between the theologian and the tradition in the past.2 Christian theologising thus involves a continuous dialogue between the theologian and the tradition.

Literature on the New Testament in Germany, Holland, and the Scandinavian Countries, 1921–1924

1926 ◽  
Vol 19 (1) ◽  
pp. 1-114
Author(s):  
Hans Windisch
Keyword(s):  
New Testament ◽  
Essential Elements ◽  
Usual Method ◽  
Christian Tradition ◽  
Specific Nature ◽  
The World ◽  
The New Testament ◽  
History Of ◽  
The Individual ◽  
Complete Analogy

A methodological discussion of the value and use of parallels from the history of religion retains its value, especially to-day, when the ‘religionsgeschichtliche Methode’ is rejected even by some scholars of genuine insight.Deissner,a conservative theologian, recognizes in principle the justification of the method, and aims to set the New Testament in its relation to the history of civilization and of religion. He holds the comparison of Christian traditions with kindred non-christian facts to be indispensable, but criticizes the usual method, as employed for instance by Bousset, on the ground that it pays too much attention to the connection of the New Testament with the world of religion outside and too little to the specific nature of Christianity itself. To him, comparison with other religions is a means for determining the connection and contact of the New Testament with the world at large (for example, in the field of language) with the object of showing how incomparable is the New Testament, how underived, real, original — dogmatically speaking, of showing its supernatural character, built up of elements which the conception of a purely immanent cause leaves unexplained. His book is intended to be conciliatory, and formulates in detail various sound principles, such as the distinction between adopting alien religious terminology and filling it with new and distinctive contents. He errs in making the problem too simple and trying to solve it by a dogma. The relations of primitive Christianity to the development of religion in general are too complicated to be covered by the mere distinction between form and contents. It is also a mistake to identify the individual and distinctive with the essential. To the essential elements of primitive Christian tradition belong in fact those which find complete analogy in syncretism and Judaism, and it is dangerous to rest the character of Christianity as revelation on those elements only which a scholar thinks not to be derivative or to have no analogies. Others may think differently, or the missing analogies may be found to-morrow! (See also Bultmann, ThLZ, 1922, no. 10.)

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