Christology and Revelation

2021 ◽  
pp. 153-169
Author(s):  
Gilbert Narcisse
Keyword(s):  
New Testament ◽  
Christian Identity ◽  
Disciples Of Christ ◽  
Second Vatican Council ◽  
John 1 ◽  
Vatican Council ◽  
The New Testament ◽  
Proper Name

From the outset Christianity had a proper name in its signature: Christ. Christians are the disciples of Christ, those who gain reward from the Revelation done in and through Christ. From the New Testament to the Second Vatican Council, this Christian identity is expressed in terms of fullness. Christ is the fullness, or plenitude, of Revelation: ‘full of grace and truth’ (John 1:14). Thus, understanding the bond between Christology and Revelation comes down to grasping this fullness and the correlation between the fullness of Revelation and the fullness of Christ.

scholarly journals Scripture, Time, and Authority among Early Disciples of Christ

2016 ◽  
Vol 85 (4) ◽  
pp. 762-783
Author(s):  
Seth Perry
Keyword(s):  
Nineteenth Century ◽  
New Testament ◽  
Sole Source ◽  
Early Church ◽  
Disciples Of Christ ◽  
The Bible ◽  
The New Testament ◽  
Alexander Campbell ◽  
The Relationship ◽  
New Testament Church

This article explores the relationship between the idealization of the Bible and the material characteristics of printed bibles among the Disciples of Christ in the early nineteenth century. The Disciples were founded on the principles of biblical primitivism: they revered the “pure” Bible as the sole source for proper faith and practice. The tenacity with which Disciples emphasized their allegiance to an idealized, timeless Bible has obscured their attention to its physical manifestations and use as printed scripture. The timeless authority of the Bible was entangled with the historical contingencies of mere bibles, and the ways in which they dealt with these tensions offer important perspective on nineteenth-century bible culture. Scholars have treated primitivism as an ahistorical impulse—the idealization of the New Testament church as a mythical sacred era outside of time that could be perpetually inhabited. By contrast, through an examination of the New Testaments edited and published by Disciples leader Alexander Campbell and the heavily-annotated preaching bible of Thomas Allen, an early Disciples preacher, I argue that in seeking to recover the New Testament era through historicized understandings of scripture, primitivists like Campbell and Allen situated the early church itself firmly within historical, not primordial, time.

Salvadoran Martyrs: A Love That Does Justice

Horizons ◽  
2001 ◽  
Vol 28 (1) ◽  
pp. 7-29 ◽  
Author(s):  
Thomas L. Schubeck
Keyword(s):  
Catholic Church ◽  
Central American ◽  
Karl Rahner ◽  
Second Vatican Council ◽  
Pope John Paul Ii ◽  
Bearing Witness ◽  
American University ◽  
Vatican Council ◽  
The New Testament ◽  
The Church

ABSTRACTWho are today's martyrs? Many Salvadorans call Archbishop Romero and the Jesuits and the two women killed at Central American University martyrs. Should they be numbered among the martyrs of the church? The author contends that it would be fitting for the Catholic Church to do so, based on the contemporary church teaching on martyrdom. Tracing the origin and development of the notion of Christian martyrdom from the New Testament to the present day, the author shows how Thomas Aquinas, the Second Vatican Council, Karl Rahner, and Pope John Paul II have contributed to the enlargement of the concept of the Christian martyr that fittingly describes the Salvadoran witnesses. Moved by love of God and neighbor, the martyr courageously endures death for bearing witness to the Christian faith that includes speaking the truth and doing justice.

scholarly journals Kosmiese mag in Pseudo-Aristoteles, De mundo, en die Nuwe Testament

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Johan C. Thom
Keyword(s):  
New Testament ◽  
John 1 ◽  
Early Evidence ◽  
The New Testament ◽  
Philosophical Writings

Cosmic power in Pseudo-Aristotle, De mundo, and the New Testament. In order to locate the cosmological views underlying the writings of Paul and other New Testament (NT) authors within their historical contexts it is necessary to compare them with other contemporary worldviews, such as those expressed in philosophical writings of the period. New Testament research has thus far concentrated on the most popular and influential philosophical traditions of NT times, that is, Stoicism and Middle Platonism. Other philosophical traditions may however also offer valuable insights. In this article I suggested that the De mundo attributed to Aristotle but probably dating from the 1st century BCE or CE provides early evidence for a splitting up of the demiurgic function of God in order to preserve God’s transcendence. I furthermore argued that a similar division of divine functions is also evident in some NT texts, for example, John 1, Colossians 1, and Hebrews 1. This notion is explored using Colossians 1 as example.

Bishop Vincent McCauley, CSC: Ecumenical Pioneer

2008 ◽  
Vol 25 (2) ◽  
pp. 252-271
Author(s):  
Richard Gribble
Keyword(s):  
Vatican Ii ◽  
Eastern Africa ◽  
Second Vatican Council ◽  
Ecumenical Dialogue ◽  
Vatican Council ◽  
The New Testament ◽  
Roman Catholics ◽  
The Church ◽  
Western Portion ◽  
Organization Research

AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.

scholarly journals Die tekskritiek van die Nuwe Testament (2): ’n Oefening in teorie en praktyk

1992 ◽  
Vol 13 (1) ◽  
pp. 11-26
Author(s):  
L. D. Jacobs
Keyword(s):  
New Testament ◽  
Textual Criticism ◽  
Theory And Practice ◽  
1 Corinthians ◽  
Practical Application ◽  
John 1 ◽  
Balanced Approach ◽  
The New Testament ◽  
Textual Variants

The textual criticism of the New Testament (2): An exercise in theory and practice This concluding article on New Testament textual criticism focuses on the practical application of a workable method for the evaluation of textual variants in the manuscripts of the New Testament. Six variation units displaying a wide variety of textual problems are discussed, viz the ending of Mark’s gospel, the theological/christological problem in John 1:18, the possible conjectural emendation in Acts 16:12, the ortographical variation in Romans 5:1, the doxology at the end of Romans, and the so-called “command to silence” in 1 Corinthians 14:34-35. The next result in each case does not necessarily produce rousing new insights, but it underlines the need for a balanced approach which weighs all the evidence without prejudice before making a decision on the value of a textual variant.

scholarly journals EKLESIOLOGI KEMURIDAN DALAM KAJIAN TEKS GAUDIUM ET SPES ART. 1

2019 ◽  
Vol 19 (2) ◽  
pp. 77-90
Author(s):  
Petrus Canisius Edi Laksito
Keyword(s):  
Local Church ◽  
Modern World ◽  
Disciples Of Christ ◽  
Second Vatican Council ◽  
Basic Direction ◽  
Gaudium Et Spes ◽  
The People ◽  
Vatican Council ◽  
The World ◽  
The Church

The First Pastoral Consultation of the Diocese of Surabaya held on November 26th-28th 2009 proposed The Basic Direction of the Diocese of Surabaya 2010-2019, which is stating the desire of the Church of the Diocese of Surabaya to be“a communion of Christ’s disciples, which is more and more maturing in faith, convivial, full of service and missionary”. The Second Pastoral Consultation held on October 18th-20th 2019, keeping this purpose statement for the next 10 years inThe Basic Direction of the Diocese of Surabaya 2020-2030, thus confirms the significancy of an “Ecclesiology of Discipleship” for the formation of the people of the Diocese. This paper wants to propose a study regarding this ecclesiology based on the document of the Second Vatican Council, i.e. The Pastoral Constitution Gaudium et Spes, art. 1. Being a Pastoral Constitution on the Church in the modern world, Gaudium et Spes, opened with a statement regarding the unity of the followers of Christ and the men of this age, would be fundamentally authoritative and enlightening for reflecting the vocation of the local Church of Surabaya as “a communion of the disciples of Christ” to become aware of her mission for the world (ad extradimension), while she is, as a communion of the faith (ad intra dimension), journeyingtowards eternal unity with the God

Human Identity and the Gospel of Reconciliation: Agenda For Mission Studies and Praxis in the 21st Century: An African Reflection

2009 ◽  
Vol 26 (1) ◽  
pp. 17-30
Author(s):  
Philomena Njeri Mwaura
Keyword(s):  
New Testament ◽  
21St Century ◽  
Presidential Address ◽  
The Other ◽  
Christian Identity ◽  
Human Identity ◽  
The New Testament ◽  
In Christ ◽  
The Church

AbstractIn her Presidential address, Philomena Mwaura explores the challenges posed to Christian identity in Africa by ethnocenticism which questions its authenticity despite a century of evangelization and the Church's tremendous growth. Tracing the markers of Christian identity to the New Testament which are characterized by transformation in Christ, love, unity and embrace of the other, she argues that only a people who are secure in their Christian identity can witness authentically to the Gospel and its appealing power. The ministry of reconciliation, as articulated by Paul, is an imperative in diverse contexts characterized by conflicting and competing identities that are ethnic, national and religious among others. The Church requires to equip itself for this ministry by being prophetic, vigilant, intrusive and in solidarity with the marginalized.

Theological Prelude to the Prologue of John's Gospel

1979 ◽  
Vol 32 (3) ◽  
pp. 257-269 ◽  
Author(s):  
Edwin D. Freed
Keyword(s):  
New Testament ◽  
The Other ◽  
Advanced Stage ◽  
Word Of God ◽  
John 1 ◽  
The New Testament ◽  
1 John ◽  
The Absolute ◽  
John's Gospel ◽  
Hellenistic Judaism

Professor Joachim Jeremias has raised the question of the logos problem. He calls attention to the change in the Septuagint (LXX) from the vocalisation of to and its translation with λόγος in Hab. 3:5, the personified logos in Wis. 18:14–16, and the unmistakable closeness of Rev. 19:11–16 to the latter passage. He notes that the logos title in the New Testament is limited to the Johannine writings (John 1:1, 14; 1 John1:1; Rev. 19:13). Jeremias says that in dealing with the logos problem in New Testament investigation it has become customary to begin with the prologue of John and that this is an error since the absolute use of ὁ λόγος, ‘the Word’, in John 1:1, 14 (in contrast to , ‘the word of life’, in 1 John 1:1 and , ‘The word of God’, in Rev. 19:13) warrants the assumption that the title was known to the readers and that it already had a Christian prehistory behind it when the Johannine prologue was formed. Jeremias concludes that the unmistakable closeness of Rev. 19:11–16 to Wis. 18:14–16 must be noted; that the logos title might have originated in Hellenistic Judaism and so applied to Jesus Christ as a title of the returning Lord; that, on the other hand, John 1:1, 14 and 1 John 1:1–31, where the title is extended to the pre-existent and earthly Jesus, already represent an advanced stage of the Christian usage of the logos title.

scholarly journals „Maria Magdalena powiedziała do niego po hebrajsku: «rabbuni»” (J 20,16). „Rabbuni” i inne aramejskie określenia odnoszące się do Boga/Chrystusa w greckim tekście Nowego Testamentu

2019 ◽  
pp. 63-75
Author(s):  
Piotr Ostański
Keyword(s):  
New Testament ◽  
Mother Tongue ◽  
Greek Text ◽  
John 1 ◽  
Everyday Language ◽  
The People ◽  
The New Testament ◽  
Roman Palestine

Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors:– the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed:– Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.

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