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.

The Biblical Hermeneutics of Philip van Limborch (1633–1712) and its Intellectual Challenges

2017 ◽  
Author(s):  
Kęstutis Daugirdas
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
Human Reason ◽  
The Bible ◽  
Divine Inspiration ◽  
The New Testament ◽  
Minor Anomalies ◽  
Pass Through

Two features characterize van Limborch’s biblical hermeneutics: insistence on the reliability of New Testament testimonies about the life of Jesus, and a reliance on human reason as a key to the biblical message. Stressing the historicity of the Bible, van Limborch continued the tradition of Remonstrant predecessors like Episcopius, Grotius, and de Courcelles. He developed these features in debates with Orobio, Lodewijk Meyer, Spinoza, and Cocceius. Maintaining divine inspiration, he allowed for minor anomalies in the text. Van Limborch adduced the extraordinary character of miracles, the predictions of what would come to pass through Christ, and the convincing promise of eternal life. The Christological meaning was nothing but a mystical layer added by the New Testament authors. Thus he undermined the traditional ahistorical exegesis that explains the Old Testament by applying a New Testament perspective. This chapter ends with the reception of Van Limborch’s exegetical works in Germany and England.

scholarly journals Hannah’s Song: A Foreshadowing of the Magnificat

2021 ◽  
Vol 1 (3) ◽  
pp. 15-24
Author(s):  
James W. Ellis
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Christian Faith ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
Great Relevance

Although women’s words account for a small portion of biblical scripture, the Bible records two related prayerful songs that were sung by female prophets: the song of Hannah, in the Old Testament, and the Magnificat of Mary, in the New Testament. This essay uses typological methodology to explore the songs’ connections, including their shared literary precedents and nearly identical theological themes. Their fundamental similarities suggest Hannah’s song served as a harbinger of the Magnificat. Hannah and Mary’s shared blessing, divinely ordained motherhood, and their shared inspiration, the Holy Spirit, explain the parallels of their prayerful verses and prophetic utterances, which were of great relevance for both covenants of the Judeo-Christian faith.

Function and Nature of the Heavenly Sanctuary/Temple and its Earthly Counterparts in the New Testament Gospels, Acts, and the Epistles: A Motif Study of Major Passages

2020 ◽  
Author(s):  
◽  
Leonardo Nunes
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Main Concern ◽  
Book Of Revelation ◽  
New Covenant ◽  
Final Destination ◽  
The New Testament ◽  
The Holy Spirit ◽  
Canonical Order

The present dissertation examines the function and nature of the heavenly sanctuary/temple and its relationship to the earthly counterparts in the major passages of the New Testament (NT) Gospels, Acts, Pauline and General Epistles where the sanctuary/temple motif is found (a total of twenty-two passages). After the introductory chapter, chapters 2, 3, and 4 are devoted to the exegetical analysis of these major passages following canonical order and divisions of the NT. This exegetical analysis has detected the relevance of the heavenly sanctuary/temple motif for NT studies, i.e., how its function, nature, and relationship to the earthly counterparts influence the understanding of important themes of the NT such as salvation, intercession, spiritual gifts, love, holiness, eradication of evil, among others. This investigation has identified that the heavenly sanctuary/temple in the NT function as God’s dwelling place. It is a place for reunion, reconciliation, and sending of the Holy Spirit, from where every spiritual blessing is bestowed upon the believers. In the heavenly sanctuary/temple Jesus is enthroned to exercise authority, power, sovereignty, and rulership; it is where judgment and vindication are made, the new covenant is ratified. It is a place to present praise and worship to God, celebrating Christ's victory over evil. The heavenly sanctuary/temple is where Christ presents His once-for-all sacrifice, "obtains eternal redemption," and intercedes in our behalf, giving assurance that God's salvific purpose and the heirs' hope will be fulfilled. The heavenly sanctuary/temple also functions as the motivation and ground for holy living, the driving force for sacrificial service and endurance of suffering for Christ. The heavenly sanctuary/temple is also the final destination of the Christian journey where all believers will gather together with the godhead and the angels in a festal assembly. Regarding the nature of the heavenly sanctuary/temple in the NT, the passages surveyed show that architecture is not the main concern of the NT writers. However, in tune with the Old Testament (OT), they describe the heavenly sanctuary/temple in terms of a spatiotemporal reality where the corporeal resurrected Jesus is at work and the bodily resurrected believers will live. This NT ontological perspective safeguards the actuality of the heavenly sanctuary/temple many functions. The spatiotemporal nature of the heavenly sanctuary/temple is strengthened when one looks at its relationship to the earthly counterparts. The NT passages examined demonstrate that there is structural and functional correspondence between OT and NT heavenly and earthly counterparts within a typological framework, as well as dynamic interaction among them. Chapter 5 offers a theological synthesis of the heavenly sanctuary/temple motif presented in the previous chapters. A summary of the findings is first provided followed by inferences of theological implications in the three main areas of this dissertation (function, nature, and relationship). After these concluding remarks, an appendix is provided with a brief treatment of twenty-five NT passages not dealt with in the main text (including thirteen passages in the book of Revelation) in order to give the reader a more comprehensive perspective of the pervasiveness of the heavenly sanctuary/temple motif in the NT. In conclusion, the study of the heavenly sanctuary/temple motif in the NT seems to be needed in order to have a sound and balanced understanding of NT theology.

The Doctrine of the Holy Spirit in the New Testament

1948 ◽  
Vol 1 (3) ◽  
pp. 233-240
Author(s):  
G. Johnson
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Divine Love ◽  
Classical Expression ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
New Generation ◽  
The Church

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.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals Die betroubaarheid van die apostels en hulle getuienis volgens 2 Petrus 1:3-4 en die betekenis daarvan vir die geskrifte van die Nuwe Testament: ‘n Eksegetiese studie

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Douw G. Breed
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Peter 1 ◽  
Divine Power ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
God's Grace ◽  
2 Peter

The reliability of the apostles and their testimony according to 2 Peter 1:3–4 and its significance for the writings of the New Testament: An exegetical study. In this exegetical article, it is shown that, in 2 Peter 1:3–4, Peter indicates that the apostles were reliable witnesses of Jesus Christ. As the New Testament writings are bearers of the apostolic testimony, 2 Peter 1:3–4 also provides important testimony regarding the Bible and, in particular, regarding the New Testament. The aim of this article is to show that, according to 2 Peter 1:3–4, the apostles and their testimony are reliable and that these testimonies are significant for the writings of the New Testament. This study follows an exegetical method and follows the grammatical-historical model. From 2 Peter 1:3–4, it is clear that the reliability of the apostles is the result of divine power. Jesus Christ worked through his Spirit with divine power in the apostles. Through the Holy Spirit, Jesus Christ provides the apostles with everything that leads to true life, as well as to godliness. To the apostles, this was all given within their intimate and personal relationship with the glorified Christ. According to 2 Peter 1:3–4, Jesus Christ himself called his apostles to proclaim the message of God’s grace. As eye- and earwitnesses of Jesus Christ’s divine power, they could reliably reveal the meaning of what they witnessed of him. In 2 Peter 1:3–4, Peter testifies that the apostles received promises from Jesus Christ. These are great promises that have profound significance for anyone who accepts them in faith.Contribution: The contribution of this article is to show that 2 Peter 1:3–4 gives important information about the reliability of the apostles and their testimony.

scholarly journals Tinjauan Teologis Tentang Gereja Sejati dan Aplikasinya Bagi Pelayanan Gereja Kontemporer

2021 ◽  
Vol 1 (1) ◽  
pp. 45-57
Author(s):  
Paulus Purwoto
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Word Of God ◽  
Literature Study ◽  
People Of God ◽  
God's People ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Church

AbstractThe church is a chosen group or congregation, namely those who are called by God to come out of the world, go away from sin and enter into the realm of grace. The church has a relationship with God's people in the Old Testament, where in the Old Testament God chose Abraham as the embryo of the birth of the nation of Israel, which was God's chosen nation. Theologically, the idea of God's people being called out clearly existed in Old Testament times, as well as in New Testament times. Linguistically the Greek word ekklesia appears repeatedly in connection with Israel in the Septuagint translation. The elements in the Old Testament exist in the New Testament church, however, they cannot be correctly equated between the Old Testament congregation and the church, because the church is a new product, founded on the Lord Jesus, made by the Holy Spirit and contains people from all the races of all nations become one new people of God. The true church has the signs as described in the Word of God. The purpose of this research is to conduct a theological review of the true church and its application to the contemporary church. The method used in this research is literature study method. The true church has signs, joy, holiness, truth, mission, unity, love, proclaims the Word of God properly, uses the sacraments properly, and exercises church discipline. The conclusion of this study is that the true church has signs that can be applied in contemporary church ministry.Key words: Chruch, Contemporer, True, Ministry AbstrakGereja adalah kumpulan atau jemaat pilihan, yaitu mereka yang dipanggil Allah keluar dari dunia, pergi dari dosa dan masuk ke dalam wilayah anugerah. Gereja memiliki relasi dengan umat Allah dalam Perjanjian Lama, dimana dalam Perjanjian Lama Tuhan memilih Abraham sebagai embrio lahirnya Bangsa Israel yang merupakan bangsa pilihan Allah. Secara teologis gagasan tentang umat Allah yang dipanggil keluar jelas telah eksis pada masa Perjanjian Lama, sebagaimana pada masa Perjanjian Baru.  Secara linguistik kata Yunani ekklesia muncul berulang kali dalam kaitannya dengan Israel dalam terjemahan Septuaginta. Unsur-unsur dalam Perjanjian Lama tersebut ada dalam gereja Perjanjian Baru, namun demikian tidak dapat disamakan dengan tepat antara Jemaah Perjanjian Lama dengan gereja, oleh karena gereja adalah sesuatu produk baru, didirikan diatas Tuhan Yesus, dijadikan oleh Roh Kudus dan berisi orang-orang dari segala ras dari seluruh bangsa menjadi satu umat Allah yang baru. Gereja sejati memiliki tanda-tanda sebagaimana dijelaskan dalam Firman Tuhan. Tujuan penelitian ini adalah untuk melakukan tinjauan teologis tentang gereja sejati dan aplikasinya bagi gereja kontemporer. Metode yang digunakan dalam penelitian ini adalah metode studi literatur. Gereja sejati memiliki tanda-tanda, sukacita, kekudusan, kebenaran, misi, kesatuan, kasih, memberitakan Firman Tuhan dengan benar, menggunakan sakramen dengan benar, dan menjalankan disiplin gereja. Kesimpulan dari penelitian ini adalah bahwa gereja sejati memiliki tanda-tanda yang dapat diaplikasikan dalam pelayanan gereja kontemporer.Kata kunci: Gereja, Kontemporer, Sejati, Pelayanan. 

Spirit

2017 ◽  
Author(s):  
Dale B. Martin
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Human Person ◽  
Historical Criticism ◽  
The Bible ◽  
Christian View ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

When the subject is the Christian view of the holy spirit, it is even more difficult to find an orthodox doctrine of the spirit if the Bible is read only through the method of modern historical criticism. Read historically, the Bible does not teach a doctrine of the trinity, and the Greek word for “spirit,” pneuma, refers to many different things in the New Testament. Moreover, the pneuma was considered in the ancient world to be a material substance, though a rarified and thin form of matter. Yet those ancient notions of pneuma may help us reimagine the Christian holy spirit in new, though not at all unorthodox, ways. The spirit may then become the most corporeal person of the trinity; the most present person of the trinity; or alternatively, the most absent. The various ways the New Testament speaks of pneuma—that of the human person, or the church, of God, of Christ, and even of “this cosmos”—may provoke Christian imagination in new ways once the constraints of modernist methods of interpretation are transcended. Even the gender of the spirit becomes a provocative but fruitful meditation for postmodern Christians.

Christ

2017 ◽  
Author(s):  
Dale B. Martin
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Theological Reflection ◽  
Historical Research ◽  
Christian Faith ◽  
Historical Jesus ◽  
Historical Criticism ◽  
The New Testament ◽  
The Holy Spirit

A view of the nature of Jesus Christ that rises to the level of full Christian orthodoxy, as expressed in such creeds and definitions as the Apostles’ Creed, and the statements of Nicea, and Chalcedon, cannot be responsibly derived from the New Testament if the constraints of modern historical criticism are obeyed. But robust and faithful views of the nature of Christ may be read from the New Testament, and even from the Old Testament, when the text is interpreted via lenses of creative, Christian interpretation, led by the holy spirit, and interpreted with the guidance of love. Moreover, though constructions of “the historical Jesus” may be used for theological reflection, the Jesus of Christian faith is the Christ of Christian creed and confessions, not the Jesus of modern historical research and construction.

Four Old Testament Books as Inspired and Inspiring

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Wisdom Literature ◽  
Ben Sira ◽  
Adam And Eve ◽  
Christian Art ◽  
The New Testament ◽  
The Holy Spirit ◽  
Paul's Letters

This chapter examines the inspired composition and inspiring impact of four Old Testament books (Genesis, Psalms, Isaiah, and Sirach). Biblical texts came from many anonymous persons (e.g. Genesis and the Psalms) and from known individuals (e.g. Sirach). In both cases, the Holy Spirit effected the formation of the final texts, and the subsequent use of such symbolic stories as that of Adam and Eve by biblical and patristic authors (e.g. Paul in Romans; Irenaeus), and in Christian art and literature (e.g. icons and Masaccio; Donne and Milton). The Psalms and Prophets fed into the preaching of Jesus and the New Testament (e.g. Paul’s letters). After the Psalms, Isaiah was the book most quoted by New Testament authors, proving a reservoir for their understanding of God. Ben Sira, author of Sirach, was aware of his authority within the wisdom-literature tradition but not of being inspired by God in writing his book.

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