Ein alter Interpunktionsvorschlag zu 1Thess 1,1 neu beleuchtet: ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ χάρις ὑμῖν καὶ εἰρήνη

2018 ◽  
Vol 109 (1) ◽  
pp. 138-147
Author(s):  
Bärbel Bosenius
Keyword(s):  
Jesus Christ ◽  
Prepositional Phrase ◽  
The Real ◽  
God The Father

Abstract: The prepositional phrase ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ in 1Thess 1,1 is usually interpreted as part of the address and therefore as a specification of the assembly addressed. In this essay a reading favoured by Ambrosiaster in the 4th and Johann Benjamin Koppe in the 19th century will be reconsidered: ἐν θεῷ κτλ. can be regarded as part of the greeting and understood instrumentally: by God the Father and the Lord Jesus Christ grace and peace be with you. Thus the salutatio of 1Thess can be considered as Paul’s first attempt to express that in his prescripts God and Jesus Christ are the real source of χάρις καὶ εἰρήνη.

scholarly journals Believing in God the Father: Interpreting a phrase from the Apostle’s Creed

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Marcel Sarot
Keyword(s):  
Old Testament ◽  
Jesus Christ ◽  
Gender Issues ◽  
Jesus Prayer ◽  
Apostle's Creed ◽  
God The Father

In our days, the creedal phrase ‘I believe in God the Father almighty’ is interpreted primarilyalong Trinitarian lines: It is applied to God as the Father of Jesus Christ. Here I argue that ithas a dual background: in Jesus’ prayer practice, in which He consistently addressed God as‘Father’, and in the Hellenistic habit of referring to the Creator as ‘Father’. I discuss Jesus’ useof the term ‘Father’ against its Old Testament background, and argue that it primarily pointsto the intimacy of Jesus’ relationship with His father. Against the Hellenistic background,however, the metaphor ‘Father’ means ‘he who brings forth effortlessly’. Finally, I discusssome gender issues connected with the use of the term ‘Father’ for God.

Martin Luther and the Eucharist

1983 ◽  
Vol 36 (4) ◽  
pp. 447-461 ◽  
Author(s):  
John Stephenson
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Body Of Christ ◽  
Son Of God ◽  
The Real ◽  
Real Presence ◽  
The Reformation ◽  
Bodily Presence ◽  
The Church

Several years before the mode of Christ's eucharistic presence became a controverted issue which would presently provoke a lasting schism among the Churches of the Reformation, Luther could unaffectedly propound the traditional dogma of the bodily presence of Christ in the Sacrament of the Altar as a necessary consequence of the evangelical quest for the sensus grammaticus of the words of institution. The same exegetical method which led to his reappropriation of the doctrine of the justification of the sinner ‘by grace, for Christ's sake, through faith’ obliged him to confess that ‘the bread is the body of Christ’. Already here, in the mordantly anti-Roman treatise On the Babylonian Captivity of the Church, Luther has laid his finger on the model in terms of which he will understand the real presence to the end of his days: the consecrated host is the body of Christ, just as the assumed humanity of jesus Christ is the Son of God. The displacement of the scholastic theory of transubstantiation by the model of the incarnate person illustrates the Reformer's allegiance to the Chalcedonian Definition: ‘Luther is really replacing Aristotelian categories by those derived from Chalcedonian christology, to which he remained faithful: “unconfusedly, unchangeably, indivisibly, inseparably”.’ While the doctrine of the real presence moved from the periphery to the centre of Luther's theology and piety as the 1520s wore on, his conception of the modality of the eucharistic presence remained constant throughout.

Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire

2011 ◽  
Vol 18 (3-4) ◽  
pp. 334-350
Author(s):  
Vernon K. Robbins
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Fourth Century ◽  
Virgin Mary ◽  
The Holy Spirit ◽  
God The Father ◽  
Nicene Creed ◽  
Heaven And Earth ◽  
Christian Leaders

AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

scholarly journals KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS

2020 ◽  
Vol 3 (1) ◽  
pp. 69-84
Author(s):  
Aprianus Ledrik Moimau
Keyword(s):  
Jesus Christ ◽  
Primary Source ◽  
The Real ◽  
The Bible ◽  
External Evidence ◽  
Christian Teaching ◽  
Historical Truth

The Bible which is the source of Christian teaching has been doubted by saying that the Bible has been falsified and cannot be used as a basis in building Christian teachings, especially regarding the person of Jesus Christ. The gospels which are the primary source of Jesus Christ have been falsified and as such cannot be the basis for finding the real Jesus. Bible truth and reliability, especially the Gospels are questioned. If the Bible is relied upon in building knowledge and faith in Jesus Christ, what are the criteria in determining the reliability of the Bible? The purpose of this study is to find out whether the Bible has reliability that can be used as a standard in building Christian doctrines, especially regarding the person of Jesus Christ. In this study, a study was conducted on aspects of biblical bibliography, internal evidence tests and tests. external. Based on research conducted on the Bible, historical search, Bible data and from external evidence carried out by taking a test of historical truth, the Bible has a deepness in building Christian doctrines, specifically the Gospels have a depth in finding and believing in Jesus Christ stated in the Bible. The reliability of the Bible is proven and thus the person of Jesus Christ exposed by the Bible is true.

scholarly journals Op soek na ’n duidelike reformatoriese paradigma vir kerklike gesag

1992 ◽  
Vol 48 (3/4) ◽  
Author(s):  
B. Spoelstra
Keyword(s):  
Jesus Christ ◽  
The Real ◽  
Ecclesiastical Authority ◽  
Church Polity ◽  
The Church ◽  
Church Government

In search of a clear reformed paradigm on ecclesiastical authority This article represents an effort to investigate the claim from different viewpoints that Jesus Christ is the real and sole authority in church polity. It is maintained in this article that different systems of church government replace in reality the ius divinum with a ius humanum. The church can only be governed by the authority of Jesus Christ in a ministry where the grounds for ecclesiastical decisions and directions are clearly pointed out from the Scriptures.

What Child Is This?

2016 ◽  
Author(s):  
Bede Benjamin Bidlack
Keyword(s):  
Jesus Christ ◽  
Sixth Century ◽  
The Real ◽  
Truth Claims ◽  
Daode Jing ◽  
Birth Narratives

Similarity across religious boundaries attracts many comparative theologians to the effort of their work. But what happens if the similarity is so striking that a doctrinal turf war erupts? Engaging the Chinese Taoist tradition, Bede Bidlack looks to the similar beginnings of two stories to ask, “What Child is This?” His chapter examines the birth narratives of Jesus Christ and Lord Lao, the sixth-century BCE author of the Daode jing, for clues to their roles as “saviors.” Instead of letting the comparison dissolve into a quarrel over competing truth claims––who is the real savior?–– the chapter allows the similarities to propel closer examination of what the texts claim about these divine children and the function of those claims within their original contexts. The result is a Christology that holds Jesus’ cosmic function in tension with his call for the temporal realm.

PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN

2018 ◽  
Vol 9 (2) ◽  
pp. 451-486
Author(s):  
Shohibul Adib
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Justice System ◽  
Belief System ◽  
Christian Belief ◽  
Christian Perspective ◽  
Power Difference ◽  
The Holy Spirit ◽  
God The Father

In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.

Christianity Before the Apostles' Creed

1962 ◽  
Vol 55 (2) ◽  
pp. 73-119 ◽  
Author(s):  
Arnold Ehrhardt
Keyword(s):  
Jesus Christ ◽  
Virgin Mary ◽  
Holy Ghost ◽  
The Third ◽  
Lasting Impression ◽  
The Dead ◽  
Ambrose Of Milan ◽  
God The Father ◽  
The Mind ◽  
Heaven And Earth

Not so long ago a little treatise on the Apostles' Creed was edited by the late Dom R. H. Connolly, and established as the property of Ambrose of Milan. In this treatise the statement may be found that “when therefore the holy Apostles all came together they compiled a short formula of the faith so that we might shortly be instructed about the whole course of the faith.” We are not concerned here with the question on what occasion the holy Apostles did come together. Apocryphal traditions know of several such meetings of the Apostles, usually with the Virgin Mary, and it was presumably one of these which was in the mind of the great bishop of Milan. The significant fact is rather that he denied here that Christianity ever went through a pre-credal period. His great authority could not fail to make a lasting impression, especially upon the Western Church. It is evidently on the basis of this his assertion that we find, in the orations of Pseudo-Augustine, a Creed that is divided as follows: “Peter said: ‘I believe in God the Father Almighty, maker of heaven and earth.’ Andrew said: ‘And in Jesus Christ his only son our Lord.’ James said: ‘Who was conceived by the Holy Ghost, born of Mary the virgin.’ John said: ‘Suffered under Pontius Pilate, was crucified, dead, and buried.’ Thomas said: ‘He descended into hell; the third day he rose again from the dead,’ ” and so on till at last Matthias finishes with the words, “and the life everlasting. Amen.”

scholarly journals Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi

2020 ◽  
Vol 1 (1) ◽  
pp. 65-83
Author(s):  
Bernardus Teguh Raharjo ◽  
Firalen Vianney Ngantung
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Roman Catholic ◽  
The Body ◽  
The Real ◽  
Faith Based ◽  
Last Supper ◽  
Real Presence ◽  
The Holy Spirit ◽  
Eucharistic Prayer

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

scholarly journals ‘Eternity Shut in a Span’: The Times of God Incarnate

2017 ◽  
Author(s):  
Robin Le Poidevin
Keyword(s):  
Jesus Christ ◽  
Space Time ◽  
God The Father ◽  
To Come ◽  
The Times

Consider these central tenets of the Christian creeds: God the Father is the creator of all things; God the Son is of one substance with the Father; the Son became incarnate in Jesus Christ. Is there a tension between these? Perhaps. Consider the following: ‘if the Father is creator of all things including time, then he must be in some sense outside time. And as the Son is of one substance with the Father, then he too must be outside time. But becoming incarnate is to come to be in time, and no timeless being can become temporal.’ We may call this problem ‘the temporal paradox of the incarnation.’ This paper argues that the problem is especially acute on a substantivalist conception of (space-)time, according to which(space-)time is independent of its contents, and it explores an alternative, reductionist picture which offers a resolution of the temporal paradox of the incarnation.

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