Kenneth E. Bailey: An Ambassador Serving the Middle East and the West

2017 ◽  
Vol 41 (2) ◽  
pp. 152-159
Author(s):  
Gary M. Burge

Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Michael Wolter

Paul is not interested in cosmological thinking in the proper sense of the word. This article starts by questioning the cosmological language of biblical writings. The authors of the books of the New Testament mostly use terms they found in the Septuagint – with a few remarkable exceptions. This article described how the specific term κόσμος has been used by the New Testament authors. There are two main usages of κόσμος: (1) as an anthropological term to describes mankind in its entirety; and (2) as an ecclesiological term to describes ‘the others’, that is the non-believers or the people outside the church. This is the reason why God is never called ‘the king of the world’; he is only its judge. Paulus was nie sodanig in kosmologiese denke geïnteresseerd nie. Hierdie artikel begin met ’n vraag na die kosmologiese taalgebruik van Bybelse geskrifte. Die skrywers van die Nuwe Testamentiese boeke het meestal die terme gebruik wat hulle in die Septuaginta gevind het − met ’n paar merkwaardige uitsonderings. Hierdie artikel verduidelik hoe die term κόσμος deur Nuwe Testamentiese skrywers gebruik is. Twee hoofgebruike van κόσμος word genoem: (1) as ’n antropologiese term om die totale mensdom te beskryf; en (2) as ’n ekklesiologiese term om ‘die ander’, naamlik die nie-gelowiges of die buitekerklikes, te beskryf. Dit is die rede waarom God nooit ‘die koning van die wêreld’ genoem word nie; Hy is slegs die regter daarvan.


1948 ◽  
Vol 1 (3) ◽  
pp. 233-240
Author(s):  
G. Johnson

In its classical expression Christianity means a new life which God makes available for all who become apprentices of His Son Jesus Christ. Now sinful men cannot unaided appropriate the blessings of that life. Besides the message of the Prodigal who “ came to himself” the Gospel exhibits in the Cross divine love that has entered the far country and suffers the ordeal inevitably imposed there by human sin. Really to hear the Gospel is to respond in penitent love to the God who was in Christ reconciling the world to Himself. But how shall men hear unless there be preachers? The Gospel by God's gracious provision is brought to each new generation by those who enter into the apostolic tradition; apostolic, because in history we depend upon those who were the first eye-witnesses of Jesus and His resurrection. Nevertheless the apostles preached under the authority of the Holy Spirit who testifies to Christ and proceeds from the eternal life of the Father and the Son (see John 14.26; 15.26 f.). Paul the apostle preached in the power of the Spirit (Rom. 15.19; 1 Cor. 2.4); it was God who had given apostles to the Church, inspiring them with wisdom and knowledge (1 Cor. 12.8, 28). We find similar testimony in Eph. 3.5 (a revelation disclosed to the apostles and prophets by the Spirit); 1 Pet. 1.12, which links preaching and inspiration; and Acts where we read of men filled with the Spirit, like Stephen and Philip, going out as evangelists.


1995 ◽  
Vol 12 (4) ◽  
pp. 539-544
Author(s):  
Taha J. Al Alwani

By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...


1970 ◽  
Vol 15 ◽  
pp. 283-294 ◽  
Author(s):  
Olaf Steen

The sarcophagus in the church of S. Ambrogio in Milan is dated to about 390. The lid of the sarcophagus shows scenes and symbols connected to the New Testament. On the front and rear sides, we find Christ represented among the Apostles. Figures from the Old Testament are shown on the two short sides. In this way, the narrative scenes are well arranged, and the arrangement differs from other early Christian sarcophagi in which scenes from the Old and New Testament are places together without any apparent connection between the scenes. Rows of city-gates run around all four sides, forming the background for the reliefs. The city-gates invite the beholder to read the images not as isolated scenes, but as parts of a connected whole. In this paper, I will argue that the iconography of the sarcophagus can be interpreted as a complete programme. The programme emphasizes the teaching of Christ and the Apostles’ teaching-mission given by Christ. Taking into consideration the monument’s funerary context, the programme of the sarcophagus focuses on the Word or the teaching of Christ as the way to salvation.


2021 ◽  
Author(s):  
Adi Putra

This article explains that persecution is not only happening or experienced by the general public, but it is also experienced by the Lord's Church. This opinion is evidenced by evidence of information obtained from the Bible, especially the New Testament and also in the Church's historical literature. Then discussed further with the church because the church fellowship is different from the world or does not come from the world. Because the Church has been chosen and set apart by God to live differently from the world or live like Christ. And because Christ had already experienced it, then the later Church which is a follower of Christ also experiences similar things. And this writing is endowed with perspectives that have many benefits for the Church. As described above, there are at least five benefits. Such as: the empowerment of the Church may imitate the suffering that Christ has undergone or rather the Church has done the will of Jesus; persuasion helps spread the gospel in the world, persecution of the church can be a means of God to filter and filter out which true believers and non-believers, the quality of the church's faith will be further enhanced through persecution, and persecution of the church can help the church to bear fruit.


Author(s):  
Grant Macaskill

This chapter considers the role that the sacraments of baptism and Eucharist play in fostering a proper attitude of intellectual humility within Christian community. The sacraments dramatically enact the union with Christ that we have argued in previous chapters to define Christian intellectual humility, embodying the truth that our intellectual identities are not autonomous, but are dependent upon the constitutive identity of Jesus Christ and are located within the community of the church. Both baptism and Eucharist are understood within the New Testament to communicate the eschatological identity of the church, and therefore the distinctive character of our relationship to the reality of evil. The chapter will pay particular attention to the way that Paul directs his readers to think differently in response to the significance of the sacraments. It will also consider the close connection of the command to ‘love one another’ to the sacraments.


1949 ◽  
Vol 2 (2) ◽  
pp. 163-173
Author(s):  
R. Stuart Louden

Any study of the nature of the Christian Ministry must begin by affirming the necessity of the Church. The New Testament knows of no“Church-less”Christianity. Furthermore, it is not only the invisible Church that matters for the Gospel, i.e.“the whole number of the elect that have been, are, or shall be gathered into one under Christ the head ”. The visible Church is also vitally relevant to the Gospel, consisting of“all those throughout the world that profess the true religion, together with their children ”. To identify the visible Church more particularly, the Westminster Confession of Faith proceeds:“Unto this catholic visible Church, Christ hath given the ministry, oracles and ordinances of God, for the gathering and perfecting of the saints in this life, to the end of the world; and doth by His own presence and Spirit, according to His promise, make them effectual thereunto.”


2007 ◽  
Vol 5 (1) ◽  
pp. 11-37
Author(s):  
Anthony D. Baker

ABSTRACTThe question of unity looms large in current vocabulary of the Anglican Communion. This article suggests, first of all, that the term is a rich theological one that ought to come under rigorous theological scrutiny and, secondly, that such scrutiny could in fact alter the way Anglicans understand themselves as an ecclesial body. While the works of Rowan Williams and Ephraim Radner have issued important and necessary calls for a return to ecclesiology, both, it is here suggested, do not illuminate fully the implications of the New Testament call to ‘be one’. Making substantial reference to Hooker's theology of the church, which is properly seen as an extension of his Christology, it is here suggested that unity is both a gift that transcends the church in its descent in the Spirit, and a craft that takes shape as the church struggles to make and remake itself in the image of Christ, whose prayer that his followers would all be one as ‘you and I’ is one that has consistently supplied the framework for the tradition of Christian ecclesiology.


1950 ◽  
Vol 3 (3) ◽  
pp. 298-313 ◽  
Author(s):  
T. F. Torrance

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.


2002 ◽  
Vol 36 (4) ◽  
Author(s):  
S. Moyise

Ever since the discovery of the Dead Sea Scrolls, scholars have drawn parallels between the way the New Testament authors used the Scriptures and the use of Scripture found in the Qumran writings. This method has raised difficult questions, because some of the exegetical methods, such as allegory, word-splitting and the use of variant texts, are generally regarded as erroneous today. However, other scholars have contended that this comparative approach does not do justice to New Testament exegesis and have argued that the New Testament authors developed a distinctive messianic, ecclesiocentric or trinitarian form of exegesis. This view sheds new light on the old question of whether the Church can use the New Testament in the same way that the New Testament authors use the Old Testament.


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