A Study for the Writing Styles of the Old Testament and the New Testament: Focusing on ‘laws’ and ‘narratives’ of the Law and the Gospels

2014 ◽  
Vol 46 (4) ◽  
pp. 11-35
Author(s):  
김진명
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The New Testament ◽  
The Law

Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

The Theological Appropriation of the Old Testament by the New Testament

1986 ◽  
Vol 39 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Matthew Black
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Terms ◽  
Biblical Study ◽  
The New Testament ◽  
The Law

To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

Preaching the Law

1960 ◽  
Vol 13 (1) ◽  
pp. 1-32
Author(s):  
Ragnar Bring
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Daily Life ◽  
Religious Tradition ◽  
Know How ◽  
The Core ◽  
The People ◽  
The New Testament ◽  
The Law

In The New Testament the word ‘Law’ is largely equivalent to what we today call the Old Testament. But there are exceptions to this use of the term. The Law sometimes designates the Pentateuch. This is the case in the liturgy of the Synagogue. But for the Jews the term ‘Law’ also could include their entire religious tradition. It governed the daily life of the people—not only in matters of what we call worship, morality, ethics or religion but also in matters legal, social and political. Additions to the commandments found in the Pentateuch and the commentaries that had been added and still were being added, were not thought to be something foreign to the law. It was thought that they simply applied what the Scriptures said. The phrase ‘it has been said to them of old times’ is often understood as being merely a formula of disapproval, since in the Gospels Jesus criticised these rules. But their original purpose was to continue the tradition of which the Scriptures were the core. Their contemporary significance was manifest in the constantly renewed discussion of how they were to be interpreted and applied. For this purpose casuistic rules were needed, that took into account all the concrete situations of life. Thus a lawabiding Jew could always know how he had to act.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

Forgotten Dimensions of Holiness

2011 ◽  
Vol 33 (2) ◽  
pp. 121-146
Author(s):  
James E. Robson
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Main Part ◽  
Divine Presence ◽  
Self Disclosure ◽  
The New Testament ◽  
The Law

AbstractThis article explores a sometimes forgotten dimension of divine holiness, divine holiness as love. It starts by reflecting on an apparent incongruity between the New Testament summary of the law, “You shall love your neighbour as yourself ” (Lev 19:18) and that verse’s context in Leviticus, where a more probable summary is the call, “Be holy for I, YHWH your God, am holy” (Lev 19:2). It examines the significance of the conjunction of Lev 19:2 and 19:18, and argues that it is appropriate to speak of love as a dimension of divine holiness. In the main part of the article, which looks at the Old Testament more widely, including Exodus, Ezekiel, Isaiah, Hosea and the prayer life of Israel, divine holiness as love is evident on closer examination in three ways: holiness and self-disclosure, holiness and saving activity, and holiness and divine presence.

The New Testament, Mosaic Law and Ecclesiastical Law Today

2005 ◽  
Vol 8 (36) ◽  
pp. 60-66
Author(s):  
Anthony Bash
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Natural Law ◽  
Human Beings ◽  
Ecclesiastical Law ◽  
Positive Law ◽  
The New Testament ◽  
The Law ◽  
Mosaic Law ◽  
Common Misconceptions

This article explores the New Testament's critique of Old Testament law, a genus of positive law. It looks at the applicability of that critique to modern ecclesiastical law: The article identifies three common misconceptions about the view of the New Testament concerning Old Testament law, and then sets out what the New Testament does say about Old Testament law, principally from the writings of St Paul. The principles underlying the New Testament's critique are established. The critique is made not on natural law grounds but on pragmatic and utilitarian grounds. The grounds of the critique are (i) the efficacy of the law to achieve its true intent; and (ii) the extent to which human beings exaggerate the usefulness of Old Testament law.

Canons and Rules of Faith

2019 ◽  
pp. 54-70
Author(s):  
Joseph T. Lienhard, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Greek Translation ◽  
Rule Of Faith ◽  
Clement Of Alexandria ◽  
The New Testament ◽  
The Law ◽  
Catholic Epistles ◽  
Theological Thought

A canon is a collection of sacred books. A rule of faith is a concise statement of Christian beliefs. The Hebrew (Jewish) canon (the Christian Old Testament) comprised three parts: the Law (five books), the Prophets (eight books), and the Writings (eleven books). The Septuagint or Greek translation of the Hebrew Bible is longer, by at least seven books. The earliest New Testament canon appeared before 200, and it was finalized c.400. The New Testament comprises the Gospel (4) and the Apostle (13 letters, or 14 with Hebrews). Luke added Acts to his Gospel and John the Presbyter wrote Revelation. Seven catholic epistles complete the canon. The rule of faith, prominent in Irenaeus, Clement of Alexandria, and Tertullian, guided the perception of orthodoxy, and theological thought, in the second and third centuries. Later the creeds (baptismal and conciliar) functioned as the rule of faith had earlier.

scholarly journals ‘Retrodiction’ of the Old Testament in the New: The case of Deuteronomy 21:23 in Paul’s Letter to the Galatians and the crucifixion of Yehoshua ben Yoseph

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Gert J. Steyn
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Asia Minor ◽  
Biblical Scholarship ◽  
Term Prediction ◽  
The New Testament ◽  
Jewish Scriptures ◽  
The Law

The fact that the New Testament authors often referred or alluded to, or quoted from their Scriptures (roughly what is known today as ‘the OT’), and then very often linked those quotations, references, and allusions from their Jewish Scriptures to the Christ-event, has led to the viewpoint of some that ‘Christ is found in the OT’ – that is, that the OT prophesised about the events that took place regarding the person, Jesus of Nazareth. It is the intention of this contribution to confirm the position of mainstream biblical scholarship that the Old Testament does not predict the events surrounding Jesus of Nazareth, but that the New Testament writers interpreted the Jesus-events in hindsight in the light of the Scriptures of Israel. The current study attempts to firstly unfold the meta-narrative of the New Testament in five acts. Against the backdrop of the last of these acts, the case of the crucifixion of Jesus as interpreted by Paul to the early Christians in Galatia receives particular attention. It is argued that Paul’s presentation of the crucifixion in Galatians – as based on Deuteronomy 21:23 – is done retrodictively to portray Yehoshua ben Yoseph as liberator of the law in Asia Minor. This study proposes the coinage of a new term in canonical biblical scholarship, namely the term ‘retrodiction’ – in opposition to the term ‘prediction’.

scholarly journals Die riglyn vir Christen etiek: Galasiërs 6:2 onder die loep

2017 ◽  
Vol 51 (1) ◽  
Author(s):  
Jacobus De Koning
Keyword(s):  
South Africa ◽  
New Testament ◽  
Old Testament ◽  
Focal Point ◽  
Christian Ethics ◽  
Ethical Behaviour ◽  
Racial Hatred ◽  
The New Testament ◽  
The Law ◽  
The Difference

The guideline for Christian ethics: Galatians 6:2 under scrutiny. In this article, the following question is addressed: What is the guideline for Christian ethics under the New Testament dispensation? The article reasons that the Torah can no longer be the guideline for Christian ethics. Galatians 6:2 is scrutinised as the focal point for this reflection. This is done with reference to the Jesus tradition in Paul, the rabbinic tradition and Matthew 5, as well as the use of Galatians 6:11–18 as hermeneutical key to the understanding of Galatians. It is clearly shown that Galatians 6:2 teaches that Christ the crucified now replaces the entire Torah. Therefore it is not surprising that Paul applies the term ‘Israel of God’ (τὸν Ἰσραὴλ τοῦ θεοῦ; Gal 6:16) to the community of those who are in Christ and wherein the Torah finds its fulfilment. This insight from Galatians 6 is then used as the point of departure for remarks about ethics and ethical preaching which should characterise ‘being church’ for reformed Christians in general and specifically in South Africa. In this article ethics under the Old Testament dispensation is explored as well as the difference that came into force under the New Testament dispensation. For the church in South Africa who finds herself in a society plagued by racial hatred, xenophobia and suspicion, living the law of Christ is non-negotiable if one wants to see healing in this country. Accordingly, an adjustment in the liturgy of some mainstream churches in South Africa is a given when the law of Christ becomes the guideline for the Christian’s ethical behaviour.

scholarly journals Dissolution of Marriage According to Canon Law

2013 ◽  
Vol 3 (2) ◽  
pp. 221
Author(s):  
MSc. Sulejman Ahmedi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Canon Law ◽  
Severe Illness ◽  
Parental Relationships ◽  
Protestant Churches ◽  
The New Testament ◽  
The Law ◽  
The Church

In the Canon law, dissolution of marriage is not allowed since it was considered sacred and as such cannot break until the two spouses are alive, except only if one of the spouses passes away. But throughout history we find cases when allowed dissolution of the marriage and causes specific conditions set by the church. Thus, according to the Old Testament, if, a man married to a woman, didn’t like something about his wife, should write a request for divorce and allow her to leave his home. Meanwhile according to the New Testament records, divorce is prohibited. Although most Protestants continue to espouse the view that marriage was sacred and as such should not be divorced, from those who had supported the idea of granting the divorce. One of them was Luther, who in his remarks before his preachers said: "In my opinion, the issue of divorce belongs to the law, are not they to whom called for regulation of parental relationships, why not have they the authority to regulate the relations between spouses". Protestant churches allow the dissolution of marriage:a) Because of adultery by the wife; allowed by Jesus,b) Unjustified abandonment of the marital community;c) If there were other reasons: if one spouse refuses to have sexual marriage, if the husband abuses his wife     repeatedly and without cause, severe illness of one spouse.

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