Beyond Minimalism

Grotiana ◽  
2014 ◽  
Vol 35 (1) ◽  
pp. 119-157
Author(s):  
Mark Somos
Keyword(s):  
Free Will ◽  
Jesus Christ ◽  
Religious Practice ◽  
Early Church ◽  
Son Of God ◽  
Religious Truth ◽  
Son Of Man ◽  
The Bible ◽  
The Trinity

This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

Yesus Satu-Satunya Pemberi Kemerdekaan Bagi Orang Berdosa

2021 ◽  
Vol 6 (2) ◽  
pp. 20-31
Author(s):  
Fenius Gulo
Keyword(s):  
Qualitative Research ◽  
Jesus Christ ◽  
Research Method ◽  
Qualitative Research Method ◽  
Son Of God ◽  
Study Approach ◽  
The Bible ◽  
Biblical Study ◽  
Careful Investigation

This study is aimed to analyze John 8:36 regarding the meaning of the phrase "So if the Son sets you free, you will be free indeed," with a qualitative research method and biblical study approach. The main source of this research is the Bible and some other literatures as support sources and used as a comparison material. After conducting a very careful investigation, it is confirmed that the only person who is worthy of giving freedom to sinners is Jesus Christ the Son of God. Belief in Jesus is the key to freedom and the freedom from the bondage of sin. Abstrak indonesia  Penelitian ini bertujuan untuk menganalisis Yohanes 8:36 mengenai makna frasa “apa bila Anak itu memerdekakan kamu, kamupun benar-benar merdeka,” dengan metode penelitian kualitatif dengan pendekatan study biblika. Sumber utama pada penelitian ini adalah Alkitab dan literarur lainnya sebagai pendukung dan dijadikan sebagai bahan perbandingan. Setelah melakukan penyelidikan yang sangat hati-hati, menyungguhkan bahwa satu-satunya pribadi yang layak member kemerdekakaan bagi orang berdosa adalah hanya sang Anak yaitu Yesus Kristus. Kepercayaan kepada Yesus merupakan kunci kemerdekaan dan terbebaskan dari belenggu dosa.

scholarly journals PENDOSA TERBESAR YANG MENERIMA KESELAMATAN (LUKAS 19:1-10)

2020 ◽  
Vol 4 (1) ◽  
pp. 89-100
Author(s):  
Sri Suwantie
Keyword(s):  
Jesus Christ ◽  
Religious Leaders ◽  
Way Of Life ◽  
Son Of Man ◽  
The Bible ◽  
The World ◽  
Human Effort ◽  
God's Work

The Bible states that all have sinned and have lost God's glory. The fact that all have sinned and have lost God's glory can only be resolved by God himself. All forms of human effort can never save him. God must come into the world in Jesus Christ to give salvation to sinners. For the Son of Man came to seek and save the lost. This is the purpose and mission of the coming of the Lord Jesus into the world that Luke the Gospel writer wants to convey. God often initiates His meetings with people He wants to be blessed with. God so loved a Zacchaeus who had been ostracized by his own people. God rejects the view of many people that staying in a sinner's house means taking part in the wrong way of life. God also rejects the view that the greatest sinner is far beyond the salvation that God has given. God states that the salvation that He has given to all people, for all nations. Zacchaeus found the Messiah, Jesus. He received Jesus joyfully. He found the Savior, he got salvation. His life underwent a change. The greatest sinner becomes justified. Religious leaders and many people are just busy justifying themselves. They considered Zacchaeus more sinful than them. Their views make it difficult for them to open their hearts to understand the salvation that God has given through Jesus Christ. Their eyes and ears became blind and deaf to see and hear God's work of salvation through Jesus Christ. Even their hearts are dull to feel the mercy of Jesus to sinners.Alkitab menyatakan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah. Kenyataan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah hanya dapat diselesaikan oleh Allah sendiri. Segala bentuk usaha manusia tidak akan pernah bisa menyelamatkan dirinya. Allah harus hadir ke dunia dalam Yesus Kristus untuk memberi keselamatan kepada orang berdosa. Anak Manusia datang untuk mencari dan menyelamatkan yang hilang. Inilah tujuan dan misi kedatangan Tuhan Yesus ke dalam dunia yang ingin disampaikan oleh Lukas si penulis Injil tersebut. Allah sering kali memprakarsai pertemuaanNya dengan orang-orang yang hendak dikaruniaiNya. Allah begitu mengasihi seorang Zakheus yang telah mengalami pengucilan oleh bangsanya sendiri. Allah menolak pandangan orang banyak bahwa menumpang di rumah seorang pendosa berarti mengambil bagian dalam cara hidupnya yang salah. Allah juga menolak pandangan bahwa seorang pendosa terbesar berada jauh di luar keselamatan yang Allah berikan. Allah menyatakan bahwa keselamatan yang diberikanNya untuk semua orang, untuk semua bangsa. Zakheus menemukan Mesias yaitu Yesus. Ia menerima Yesus dengan sukacita. Ia menemukan juruselamat, ia mendapatkan keselamatan. Hidupnya mengalami perubahan. Seorang pendosa terbesar menjadi seorang yang dibenarkan. Pemuka agama dan orang banyak hanya sibuk membenarkan diri mereka sendiri. Mereka menganggap Zakheus lebih berdosa dari mereka. Pandangan mereka membuat mereka sukar membuka hati mereka untuk mengerti keselamatan yang Allah berikan melalui Yesus Kristus. Mata dan telinga mereka menjadi buta dan tuli untuk melihat dan mendengar karya keselamatan Allah melalui Yesus Kristus. Bahkan hati mereka tumpul untuk merasakan belas kasihan Yesus kepada para pendosa.

God

2019 ◽  
pp. 212-226
Author(s):  
Katherine Sonderegger
Keyword(s):  
Jesus Christ ◽  
Religious Practice ◽  
Personal Life ◽  
Doctrine Of God ◽  
Natural Knowledge ◽  
Knowledge Of God ◽  
Divine Omnipotence ◽  
The Bible ◽  
Divine Perfections ◽  
The One

Barth’s doctrine of God is revolutionary. It leaves behind many of the traditional elements of a doctrine of God—natural knowledge of God, comparative religious practice, and proofs—and puzzles over simplicity and immutability. In their place Barth installs a new maxim, that God demonstrates or ‘proves’ himself. The Bible is the record of that self-demonstration. The divine perfections emerge in dialectical pairs, each displaying the personal life of God as the ‘One who loves in freedom’. Language for God successfully names God when it speaks of Jesus Christ, the Holy One who exemplifies divine omnipotence, omniscience, grace, mercy, and patience. In this way, Barth carries out his programme of Christological concentration, even in the doctrine of God. This is a doctrine of God unlike any other, an unsettling and a glorious one.

Narrative Christology and the Son of Man: What the Markan Jesus Says Instead

2003 ◽  
Vol 11 (3) ◽  
pp. 373-385 ◽  
Author(s):  
Elizabeth Struthers Malbon
Keyword(s):  
Jesus Christ ◽  
White Light ◽  
Point Of View ◽  
Implied Author ◽  
Son Of God ◽  
Son Of Man ◽  
The Way

AbstractFrom the point of view of "narrative christology," not only does the Markan Jesus attempt to deflect attention and honor away from himself and toward God, but he also refracts—or bends—the "christologies" of other characters and the narrator. The image comes from the way a prism refracts "white" light and thus shows its spectral colors. When a thing is bent and looked at from another angle, something different appears. The most obvious way in which the Markan Jesus bends the "christologies" of others is by his statements about the "Son of Man," especially in juxtaposition with "christological titles" offered by other characters and the narrator. No other character or the narrator speaks of the "Son of Man," thus "Son of Man" depicts the Markan Jesus' distinctive point of view. The implied author of Mark challenges the implied audience to deal with the tension between an assertive narrator who proclaims "Jesus Christ, the Son of God" and a reticent Jesus who deflects attention and honor, challenges traditional views, and insistently proclaims not himself but God. To resolve the tension in favor of the narrator (as does Kingsbury) or in favor of the Markan Jesus (as does Naluparyil) would be to flatten the implied author's multi-dimensional narrative and its multi-layered "christology." The implied author of Mark sets up this tension to draw in the implied audienc —not to resolve the tension but to enable hearing of the story of Jesus in its full complexity and mystery.

‘Thy word is truth’: the role of faith in reading scripture theologically with Karl Barth

2009 ◽  
Vol 63 (1) ◽  
pp. 70-92
Author(s):  
Paul D. Molnar
Keyword(s):  
Jesus Christ ◽  
General Trend ◽  
Karl Barth ◽  
Paul Tillich ◽  
Knowledge Of God ◽  
The Bible ◽  
Justification By Faith ◽  
Doctrine Of The Trinity ◽  
The Trinity

AbstractFollowing the thinking of Karl Barth, this article demonstrates how and why reading the Bible in faith is necessary in order to understand the truth which is and remains identical with God himself speaking to us in his Word and Spirit. After developing how faith, grace, revelation and truth are connected in Barth's theology by being determined by who God is in Jesus Christ, this article explains why Barth was essentially correct in claiming that we cannot know God truly through a study of religious experience but only through Christ himself and thus through the Spirit. I illustrate that for Barth the truth of religion simply cannot be found in the study of religion itself but only through revelation. That is why he applied the doctrine of justification by faith both to knowledge of God and to reading scripture. In light of what is then established, I conclude by briefly exploring exactly why the thinking of Paul Tillich, and three theologians who follow the general trend of Tillich's thinking (John Haught, John A. T. Robinson and S. Mark Heim), exemplify the correctness of Barth's analysis of the relation between religion and revelation, since each theologian is led to an understanding of who God is, how we reach God and how the doctrine of the Trinity should be understood that actually undermines Barth's emphasis on the fact that all knowledge of God and all doctrine should be dictated solely by who God is in Jesus Christ.

scholarly journals Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today

2021 ◽  
Vol 1 (6) ◽  
pp. 1-4
Author(s):  
Stanley Kalalo ◽  
Antoni Bastian ◽  
David Ming
Keyword(s):  
New Testament ◽  
Old Testament ◽  
21St Century ◽  
Jesus Christ ◽  
Early Church ◽  
Christian Faith ◽  
Liberal Theology ◽  
The Bible ◽  
Form Criticism

Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.

“The White Whale”

Karl Barth ◽  
2021 ◽  
pp. 362-382
Author(s):  
Christiane Tietz
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Human Beings ◽  
Church Dogmatics ◽  
The Bible ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Doctrine Of Creation ◽  
The One ◽  
The Trinity

Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.

The Missionary Project: Creating of the “True Islam” on the example of the “The Bible and the Holy Qur’an on Aram” by Professor E. A. Malov (1885)

2019 ◽  
Vol 12 (1) ◽  
pp. 43-61
Author(s):  
D. Z. Mardanova
Keyword(s):  
Jesus Christ ◽  
Russian Orthodox ◽  
The Bible ◽  
Islam And Christianity ◽  
Christian Discourse ◽  
The Trinity

The article deals with the mechanism of “blurring” the ideological boundaries between Islam and Christianity as adapted by the Russian missionary the Professor of the Russian Orthodox Academy in Kazan turcologist E.A. Malov (1835-1918) in his book “The Bible and the Holy Qur’an on Aram” (1885). The author analyses the development of the narrative, argumentation and language used by E.A. Malov. She highlights some specific features, which make the boundaries between the Muslim and Christian discourse less visible. She also uses methodology developed by the Dutch T. A. Van Dyck. The Russian Missionary E.A. Malov, according to the author used a number of ways to prove his thesis about the Islamic teaching to be inferior to that of the Christians, showed the obvious contradictions in approaching the Biblical personality of Adam by the two religions. The narrative as adopted by E.A. Malov was introduced in the form of a dialogue between himself and the imaginative “learned mullah”. Remarkably in the course of this discussions were not touched the traditional ”vulnerable” topics, such as Jesus Christ, the Theotokos, the teaching of the Trinity, etc. Instead used a “less vulnerable” personality, which is traditionally most similarly (but not identically) being approached by the Muslims and Christians. By using Adam as a subject of his discourse E.A. Malov made distinction between the Christian and Muslim approaches to this topic less visible and used the Christian meanings on purpose.

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