The Kerygma of Romans

1971 ◽  
Vol 25 (3) ◽  
pp. 303-328
Author(s):  
James P. Martin

In the historical situation out of which Paul wrote, his kerygma offers the people of God, now reconstituted through Jesus Christ, a world-consciousness and calls them to a world-mission to bring about the obedience of faith among all nations.

2016 ◽  
pp. 26-28
Author(s):  
Editorial board Of the Journal

In the name of the triune God, we are gathered at the next Cathedral in Berenshit, in the church of St.. Mykodlaya, Mitropolit, and bishops of the Greek rite, proclaim to eternal memory: Seeing that the monotony of the Church of God in the gospel and the teaching of our Lord Jesus Christ is based on one Peter, as if on a stone, so that the Church of Christ would stand firmly under the rule and leadership of his one, so that in one body there was one head, and in one house only one master and the bearer of God's favor, placed over the people of God, to care for the order and goodness of all, and because this order, which began from the Apostolic times, continued in the Divine Church continuously . Therefore, all the Eastern Patriarchs in the affairs of faith and in the reception of the spiritual authority, as well as in the episcopal courts and responses, have always been related to the successor of St. Peter, the Holy Pope, as is evident from the Ecumenical Councils and the rules of the Holy Fathers. This is satisfactorily proved by other Slavic letters, which have already been translated into Greek from ancient times, as well as by the holy Fathers of the Eastern Churches. They all recognize this holy throne of Peter, his privilege and his authority over bishops of the whole world.


2021 ◽  
Author(s):  
Bráulio Lobo da Silva

The present work aims to present the ecclesiological dimension of baptism in Lumen Gentium, in view of an ecclesiology of communion. God in his magnificence creates all things in view of the salvation of the cosmos. To make this, he relies on the contribution of human action. From human freedom God wants to save by making them the sign and sacrament of salvation for other humans. Hence, he has constituted a people to be the light and presence of God inside of humanity. This same people constituted, as God's property, had been prepared to receive Jesus Christ to fulfill salvation, generating from within themselves the new people of God who is the Church. Thus, baptism constitutes the human being as a new creature regenerated in Christ, forming the new people of God, making him a child of God and a member of the Church. As the mission of God continues in the Church and in every baptized person, all the people of God have the privilege of helping in salvation. In this way, every baptized person has his radical equality in virtue of the dignity of baptism, where all are missionary disciples. Thus, as a people of God, the laity is an ecclesial subject and a missionary disciple because he is a baptized, participant in the divinity of Jesus Christ and the director of the kingdom and salvation of God in the world.


Vox Patrum ◽  
2018 ◽  
Vol 67 ◽  
pp. 167-176
Author(s):  
Magdalena Jóźwiak

In the history of exegesis three general models of the interpretation of the Servant of Yahweh Song can be outlined. The first one is a collective interpretation that considers the Servant to be Israel – the People of God – or its faithful part. The second interpretation was called by the scholars an individual interpretation ac­cording to which the Servant is an individual. The third one is a mixed interpreta­tion. The Servant of Yahweh is a king who represents the nation. In this article we searched for an answer to the question who is the said Servant of Yahweh accor­ding to St. Jerome. Having analysed selected passages of St. Jerome’s commentary on the Servant Song it is not difficult to notice that the author of the Vulgate prefers the model of individual interpretation. More precisely, in his opinion the Servant of Yahweh is Jesus Christ whose suffering has a redeeming virtue.


2019 ◽  
Vol 18 (2) ◽  
pp. 141-160
Author(s):  
Carmia Margaret

Cukup banyak tokoh dan tulisan yang berupaya memperkenalkan, mendiskusikan, dan menunjukkan cara kerja pendekatan Interpretasi Teologis Kitab Suci atau yang lebih dikenal sebagai Theological Interpretation of Scripture (TIS), tetapi tidak banyak yang sebenarnya menbedah pemikiran-pemikiran teologis-filosofis di baliknya.  Tulisan ini akan memperkenalkan natur, esensi, dan karakteristik khas pendekatan TIS melalui beberapa konviksi pembentuk yang melatarbelakanginya, yang dapat diibaratkan sebagai “DNA” bagi pendekatan TIS dan sekaligus membedakannya dari pendekatan-pendekatan tafsir lainnya.  Pendekatan TIS agaknya paling baik dipahami sebagai pembacaan yang dilakukan di dalam dua konteks, yaitu konteks teologis dan ekklesial.  Dalam konteks teologis, pendekatan TIS percaya bahwa Kitab Suci sebagai tulisan yang bersifat sakral, Kitab Suci adalah medium komunikasi Ilahi kepada umat di sepanjang sejarah bahkan hingga hari ini, Kitab Suci memiliki kesatuan dalam seluruh bagiannya dengan Yesus Kristus sebagai pusat dan pengikat, dan Kitab Suci paling baik dibaca dengan kesadaran akan lensa teologis pembacanya.  Dalam konteks ekklesial, pendekatan TIS menekankan keimaman rajani seluruh anggota tubuh Kristus sebagai pembaca teks, keniscayaan komunitas di dalam pembacaan, dan fungsi normatif teks yang bertujuan menghasilkan transformasi dalam kehidupan umat. There are plenty figures and writings that attempt to introduce, discuss, and show the workings of Theological Interpretation of Scripture (TIS) as an approach in reading the Holy Scripture; however, not many that actually dissect the theological-philosophical thoughts laid behind it. This paper will discuss the nature, essence, and characteristics of the TIS approach through some of the forming convictions behind it, which can be said as "DNA" for the TIS approach and at the same time, differentiates it from other interpretive approaches. The TIS approach seems best understood as a reading that happened in two contexts, namely theological and ecclesial contexts. In a theological context, the TIS approach believes that the Scripture is a sacred writing, the Scripture is a medium of divine communication to people throughout history even today, the Scripture has a unity in all its parts with Jesus Christ as the center and binding, and the Scripture is best read with an awareness of theological lenses of the reader. In an ecclesial context, the TIS approach emphasizes the royal priesthood of all members of the body of Christ as readers of the text, the necessity of the community of believers in reading, and the normative function of the text aimed at producing transformation in the lives of the people of God.


2007 ◽  
Vol 31 ◽  
pp. 89-189

Being att Whitehall from whence one sence my coming thither I have troubled you, and this is like to prove another, I professe the only reason why I am not this way more often vissetting you. And peradventure my cautiousnesse may be accounted neglect, but having a clear mark of affection to you, I can by that give my selfe a great deale of quiett. I desire to abandon all thought of unkindnesse and I am certaine it must be high provocation that shall raise such a spiritt in me. As nature hath linked us soe near, soe shall the grace of God tye our affections with cords of true love that cannot be broken. I ought not to robb you of your pretious time, nor should I have gone any further, much lesse troubled you with any new matter, but that I am through the exceeding civility of my countryman, Mr Reynolds,1 prest in my disposition to answer the obligation of his kindnesse by recommending to your intrested power in the councell of Ireland the consideration of his bussinesse that it may have a speedy dispatch and effectually to answer the expectations which are very much raised even to confidence, for that his Highness hath written on his behalfe. That which is aimed att is that his lands may be sett oute. I need not ofer many arguments, there being a justnesse in it that it should be done and a just disposition in you to see those juste rights speedily and rightly placed; it being a carrecter upon you, hath prouved great reputation; never did private spiritt doe anything that was worthy of living praisse. I desire God to continew such a spiritt to you as may be publique, it being comprehensive you are certaine by its learge cercumference to take in all sorts of people, and soe consequently the people of God; you making noe difference but when the seale is upon a saint and the marke of the beaste upon an enimy to Jesus Christ, yet it preserving property to all sorts and ranks of men. I am ashamed of my tediousnesse to you, and therefore I shall desire your excuse and the presenting my unfeined respects and service to my dear sister and your self, I take leave and rest, deare brother,


LOGOS ◽  
2020 ◽  
Vol 17 (2) ◽  
pp. 106-127
Author(s):  
Higianes Indro Pandego

The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.


2016 ◽  
Vol 1 (1) ◽  
pp. 16-38
Author(s):  
Jonathan Octavianus

As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.


1994 ◽  
Vol 113 (3) ◽  
pp. 536
Author(s):  
Luke T. Johnson ◽  
Nicholas Thomas Wright

1916 ◽  
Vol 9 (33) ◽  
pp. 76
Author(s):  
H. E. P. ◽  
H. F. Hamilton

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