Charismata: Gifts, Enablements, or Ministries?

2002 ◽  
Vol 11 (1) ◽  
pp. 53-69
Author(s):  
Benny Aker
Keyword(s):  
New Testament ◽  
Spiritual Gifts ◽  
Biblical Theology ◽  
Church Culture ◽  
The New Testament ◽  
The One ◽  
The Church

AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.

scholarly journals Jewish fish (ΙΧΘΥΣ) in post-supersessionist water: Messianic Judaism within a post-supersessionistic paradigm

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Joel Willitts
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
The Body ◽  
The Other ◽  
Messianic Judaism ◽  
The New Testament ◽  
The One ◽  
The Church

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church’s established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church’s cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity.

The Problem of a New Testament Theology

1973 ◽  
Vol 19 (3) ◽  
pp. 235-245 ◽  
Author(s):  
Ernst Käsemann
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
New Testament ◽  
Biblical Theology ◽  
The Other ◽  
Historical Criticism ◽  
The Bible ◽  
The New Testament ◽  
Long Time ◽  
The Church

In the Protestant tradition the Bible has long been regarded as the sole norm for the Church. It was from this root that, in the seventeenth century, there sprang first of all ‘biblical theology’, from which New Testament theology later branched off at the beginning of the nineteenth century. Radical historical criticism too kept closely to this tradition, and F. C. Baur made such a theology the goal of all his efforts in the study of the New Testament. Since that time the question how the problem thus posed is to be tackled and solved has remained a living issue in Germany. On the other hand, the problem for a long time held no interest for other church traditions, although here too the position has changed within the last two decades. In 1950 Meinertz wrote the first Catholic exposition, while the theme was taken up in France by Bonsirven in 1951, and by Richardson in England in 1958. Popular developments along these lines were to follow.

scholarly journals Konstruksi Teologi Bagi Gereja dan Israel Dalam Roma 11:25-27

2021 ◽  
Vol 1 (2) ◽  
pp. 106-118
Author(s):  
Daniel Lindung Adiatma
Keyword(s):  
New Testament ◽  
Biblical Theology ◽  
Systematic Theology ◽  
Academic Context ◽  
The New Testament ◽  
Biblical Texts ◽  
Interpretive Process ◽  
The Church

Romans 11:25-27 is part of the New Testament which is quite difficult to interpret. Many debates have arisen from biblical scholars in interpreting this passage. Theological pre-assumptions can divert the interpretation of the text. The systematic theological approach can lead the interpreter's understanding not intended by the author of the book. Biblical theology must be produced through an interpretive process that pays attention to the elements of biblical texts. In interpreting Romans 11:25-27, an interpreter needs to pay attention to textual, contextual, intertextual and theological elements. Thus Romans 11:25-27 is not interpreted in the lens of systematic theology (soteriology, ecclesiology and eschatology), but pays attention to the text and the final format of the book. Thus, there is no need to continue the debate on predestination and the nature of the church in relation to Israel in both a pastoral and academic context. Understanding Romans 11:25-27 makes believers active in preaching the gospel to implement God's great plan for the church and Israel. Ultimately, God is glorified by the two communities that God has chosen.

scholarly journals Die vorming van ‘n eietydse ampsbegrip: Jesus se oproep tot dissipelskap

2010 ◽  
Vol 66 (1) ◽  
Author(s):  
Robert Jones ◽  
Ernest Van Eck
Keyword(s):  
New Testament ◽  
Historical Jesus ◽  
Word Of God ◽  
The New Testament ◽  
Church Office ◽  
The One ◽  
The Church

The forming of a contemporary understanding of church office: Jesus’ calling to discipleship This article aimed to examine the Nederduitsch Hervormde Kerk van Afrika’s (NHKA) understanding of church office, and measure it against ‘office’ or ministries in the New Testament, and more specifically against Jesus’ calling to discipleship in Mark 8:34. The relevance of the historical Jesus for contemporary church theology is indicated by the ‘essential’ (Sache) continuity that exists between the historical Jesus and the church today. The article concludes that Jesus’ calling to discipleship in Mark 8:34 implies a certain understanding of office. The essence of this calling is servitude based on self-denial, the taking up of one’s cross, and the following of Jesus.Subsequently, a few remarks are made on the NHKA’s understanding of church office, as described in the NHKA church ordinance. The aim is for these remarks to serve as a guideline for the NHKA to form a contemporary understanding of church office. The concluding remarks have been derived from the results of the study on Jesus’ calling to discipleship, with the aim of ensuring that the NHKA serves and works in correspondence with the Word of God. This service occurs in a world very different from the one in which Jesus lived and served.

A Study in New Testament Communication

1950 ◽  
Vol 3 (3) ◽  
pp. 298-313 ◽  
Author(s):  
T. F. Torrance
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Practical Problem ◽  
Divine Love ◽  
New Methods ◽  
Death Of Jesus ◽  
The New Testament ◽  
The One ◽  
The Church ◽  
The Way

It is often claimed that the problem of communicating the Gospel is the major practical problem facing the Church to-day, as it may also be the major theological problem. This concern is a very healthy sign, but it is becoming increasingly apparent that we are apt to be so concerned with devising new methods of evangelism as to forget the one factor of supreme importance: the burden of the Gospel itself, that is, to forget that the Gospel is not simply the message of divine love, but the actual way in which God communicates Himself to us in history. No technique that forgets that the Gospel has already been made supremely relevant to sinful humanity in the Incarnation and death of Jesus Christ will ever avail for the communication of the Gospel. This is therefore an attempt to probe into what the New Testament has to say to us about this, and into the way in which, as a matter of fact, the New Testament actually communicates the Gospel to us.

scholarly journals Three perspectives on the Sabbath

2019 ◽  
Vol 53 (1) ◽  
Author(s):  
Francois P. Möller
Keyword(s):  
New Testament ◽  
Focal Point ◽  
Point Of View ◽  
The Other ◽  
The New Testament ◽  
In Christ ◽  
The Creation ◽  
The Law ◽  
The One ◽  
The Church

There is still confusion in theology and especially among members of the church concerning the fourth commandment and its observance. The following questions could be asked: What is the meaning of the Sabbath? What is the intention of rest on this day? Ought this commandment still be honoured like the other nine commandments of the Law? Does it still have any meaning for the church, or is Sunday a replacement for the Sabbath? The objective is to obtain greater clarity concerning the meaning, contents and application of the Sabbath as presented in both the Old and the New Testament. This is done from a dogmatic emphasis by dividing the Sabbath into three perspectives: The Creation Sabbath (God’s identification with it), the Covenant Sabbath (Israel’s identification with it), and the Atonement Sabbath (the church’s identification with it). This division does not assume three separate Sabbaths, but they are perspectives on the one Sabbath of God. The threefold perspective will contribute to a universal view on the Sabbath as presented in the creation narrative, the nation of Israel, and the church of the New Testament. This universal view is grounded in Christ who is the focal point, contents and connection between the three given perspectives. It is a Christocentric point of view that gives perception on the meaning, observance, application and message of the Sabbath for the church and every believer of our day.

scholarly journals Die een wat sal kom: 'Messiaanse tekste' in die Ou Testament en ander Joodse geskrifte

2010 ◽  
Vol 31 (1) ◽  
Author(s):  
Alphonso Groenewald
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Jesus Christ ◽  
Ancient Israel ◽  
The New Testament ◽  
Long Time ◽  
To Come ◽  
The One ◽  
The Church

The one who is to come: �Messianic texts� in the Old Testament and other Jewish writingsAccording to the New-Testament authors, the life of Jesus, as Christ, should be seen in light of the Old-Testament texts. It seems that all the messianic texts in the Old Testament had been fulfilled in Jesus. The Messiah, who had been expected for a long time, was born in Bethlehem. This interpretation by the New-Testament authors has caused the church and Christians throughout the centuries to read the Old Testament as a prophecy, which is fulfilled in Jesus Christ. This interpretation has caused impatience with Jews, who did not accept Jesus of Nazareth as the Messiah. This article addresses the question: How did ancient Israel understand the concept �messiah�? It seems that the term is much more complex than a single meaning would allow the reader to believe. This article thus focuses on the theological functioning of the term within the Hebrew Bible as well as in other Jewish writings.

scholarly journals Peranan Perempuan Menurut Perjanjian Baru bagi Perkembangan Kepemimpinan Perempuan di dalam Gereja

2019 ◽  
Vol 1 (1) ◽  
pp. 33
Author(s):  
Nunuk Rinukti
Keyword(s):  
New Testament ◽  
Women's Leadership ◽  
Biblical Text ◽  
Church Culture ◽  
Church Life ◽  
The New Testament ◽  
Role Of Women ◽  
The Right ◽  
The Church

A woman is more often become second-class citizens in terms of leadership. Although age has become the time of emancipation, however, in some sectors of life, a women have not got the right place and in accordance with nature. This also happens in church life. Many of the rules and procedures that the church does not provide flexibility for women to lead. There are many reasons, such as reasons for prohibiting the biblical text, up to a certain cultural reasons, including certain church culture that has not provided the opportunity for women to lead. Therefore, in this Tulsan authors highlight the role of women in the New Testament for the development of women's leadership in the church. Abstrak Perempuan atau wanita lebih sering menjadi warga kelas dua dalam hal kepemimpinan. Walaupun zaman ini telah menjadi zaman emansipasi, namun demikian di beberapa sector kehidupan, perempuan atau wanita belum mendapat tempat yang pas dan sesuai dengan kodratnya. Hal ini juga terjadi di dalam kehidupan bergereja. Banyak peraturan dan tata gereja yang tidak memberikan keleluasan bagi perempuan untuk memimpin. Ada banyak alas an, seperti alas an teks Alkitab yang melarang, sampai alas an budaya tertentu, termasuk budaya gereja tertentu yang belum memberikan kesempatan kepada perempuan untuk memimpin. Oleh karena itu, dalam Tulsan ini penulis menyoroti peranan perempuan dalam Perjanjian Baru demi perkembangan kepemimpinan perempuan di dalam gereja.

Paul's Opponents in II Corinthians

1971 ◽  
Vol 17 (3) ◽  
pp. 233-254 ◽  
Author(s):  
C. K. Barrett
Keyword(s):  
New Testament ◽  
The Other ◽  
Full Understanding ◽  
Look Back ◽  
The New Testament ◽  
The One ◽  
The Right ◽  
The Church

The continuing stream of hypotheses with regard to the Corinthian opposition to Paul will serve as a reminder that this opposition constitutes one of the crucial questions for the understanding of the New Testament and the origins of Christianity. It is not too much to say that a full understanding both of New Testament history and of New Testament theology waits on the right answering of this question. We can see pretty clearly that the development of Christianity in the first three decades after the crucifixion and resurrection of Jesus moved about two poles: on the one hand, the church of Jerusalem, some at least of whose leaders could probably look back to their association with Jesus during his ministry in Palestine, and, on the other, Paul, apostle as he himself but by no means all his contemporaries believed him to be, and the churches he founded in the non-Jewish world. How were these two groups related to each other? Did they act in concert or in opposition? These alternatives are far too simply put, and fail to do justice to the complexity of the facts; but the facts to which justice must be done include the data of II Corinthians, where Paul appears to be confronted by a rival apostolate.

scholarly journals Die Ou Testament en/in die kerk van Jesus Christus?

2007 ◽  
Vol 28 (1) ◽  
pp. 244-258
Author(s):  
SD Snyman
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Historical Overview ◽  
The New Testament ◽  
The One ◽  
The Church ◽  
As If

The question raised in this contribution is suggested in the title: Should the place of the Old  Testament be regarded as outside of, over against and thus not really part of the church or should the Old Testament be regarded as in the church as part of the canon of scriptures together with the New Testament. A historical overview is given to illustrate a movement in the interpretation of the Old Testament that started initially as a christological interpretation but developed in a more theological appreciation of the Old Testament. It is further indicated that the  emphasis in both the exegesis and theology of the Old  Testament is on the Old  Testament's own theological integrity.  Therefore there is no pressing need for a christological interpretation of the Old Testament as if that would be the one and only valid way of reading the Old Testament. 

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