Christian Vocation And The Theology Of The Cross; An Exegetical Study Of Selected Texts In The New Testament Epistles

2006 ◽  
Author(s):  
Robert H. BENNETT
Keyword(s):  
New Testament ◽  
Theology Of The Cross ◽  
The New Testament ◽  
The Cross

scholarly journals Virtuous suffering and the predicament of being handicapped. Towards a theology of the ‘disabled God puffing in a wheelchair’

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Daniel J. Louw
Keyword(s):  
New Testament ◽  
Theology Of The Cross ◽  
Human Suffering ◽  
God Images ◽  
Human Predicament ◽  
The New Testament ◽  
The Disabled ◽  
The Cross ◽  
Theological Debate ◽  
Spiritual Ability

The reality of disablement, being handicapped and physical disfigurement, opens up anew the theological debate regarding God-images in human suffering. It is argued that the Hellenistic understanding of the power of God, God as a pantokrator [Almighty], presupposes the immutability of an apathetic God. In terms of the logic of a cause-effect paradigm, God becomes the deterministic principle behind human suffering. With reference to a theologia crucis [theology of the Cross], the paradigm of theopaschitic theology proposes a pathetic understanding of God. Weakness and vulnerability (astheneia) describes an authentic identification of God with human suffering. Forsakenness (derelictio) reframes power as compassionate weakness or vulnerability and divine disability. The disabled God is, in terms of the New Testament a connection between divine compassion and human predicament (ta splanchna), the passionate God. Bowel categories make it possible to speak of the ‘puffing God in the wheelchair’. A theology of the cross should be supplemented by a theology of ability (theologia resurrectionis). The resurrection introduces the spiritual ability parrhesia − the transformation of the weakness of suffering into the fortigenitics of hope.Lyding tussen lot en deug binne die dilemma van gestremdheid. Die onwikkeling van ’n teologie van die ‘gestremde God, hygend in ’n rolstoel’. Die gegewendheid en realiteit van verskillende vorme van gestremdheid onderstreep menslike weerloosheid en magteloosheid. Vir gelowiges wat worstel met die vraag na sin in lyding, roep dit onder andere die vraag op na die verband tussen lyding en die almag en krag van God. Die basiese argument is dat die Hellenistiese konsep en paradigma van die mag van God, God as pantokrator, die starre onbeweeglikheid van ’n apatiese God voorveronderstel. Met behulp van die oorsaak-gevolg skema van denke, word God, in terme van die menslike logika, ’n deterministiese kousaliteitsbeginsel en verklaringsmeganisme. Met behulp van ’n teopasgitiese hermeneutiek binne die raamwerk van ’n kruisteologie, word aandag gegee aan die opsie van ’n lydende en meelydende God (die passie van God). Die swakheid en weerloosheid van God (astheneia) beskryf die egtheid en integriteit van God in terme van ’n wesenlike identifikasie met die lyding van mense. Verlatenheid (derelictio) transformeer die populêre, dogmatiese siening van almags-determinisme in die sensitiewe paradigma van weerlose medelye. ’n Teologie van die ‘gestremde God’ word ontwikkel in die lig van die teologiese implikasies van ta splanchna op ’n eksistensiële Godsverstaan. ’n Tipe erbarmingsteologie (‘binnegoed’ of dermteologie) word ontwikkel wat help om die metafoor van ’n ‘ gestremde God, hygend in ’n rolstoel’ pastoraal te verstaan. Met die oog op die omvattende verstaan van hoop, moet ’n kruisteologie aangevul word met ’n opstandingsteologie. Die uitwerking van troos op mense met gestremdheid is parrhēsia: die moed om te lewe.

Apathy or Passion? The New Testament View of God the Father at the Cross

2016 ◽  
Vol 88 (1) ◽  
pp. 3-21
Author(s):  
Terry Root
Keyword(s):  
New Testament ◽  
Divine Action ◽  
The New Testament ◽  
The Cross ◽  
God The Father ◽  
Unique Relationship

The classic theistic doctrine of an immutable God, unaffected by anything outside of God and apathetically incapable of suffering, underpins many atonement theories which project only the suffering of Jesus at the cross. That view is heavily dependent upon the continuing acceptance of the theological paradox of the immutable divine Father and the suffering divine Son. This essay argues that this view is too narrowly christological, lacking in theological context and unsupported by the New Testament witness to the unique relationship and unity of purpose in action of the Father and the Son. It further argues that when that narrow christology is contextualised by the theology of the New Testament witness a picture emerges of God the Father united in suffering love with God the Son at the cross to redeem creation from the effects of sin. Additionally it demonstrates that divine action in Christ’s resurrection and exaltation, as explicitly described within the New Testament witness, strengthens the hypothesis that both the Father and the Son willingly undertook the sacrificial suffering necessary to achieve their unity of purpose.

Mona Siddiqui

2016 ◽  
Author(s):  
Jonathan Benthall
Keyword(s):  
New Testament ◽  
Early Morning ◽  
Religious Studies ◽  
Yale University ◽  
Religious Traditions ◽  
The New Testament ◽  
The Cross ◽  
Theological Debate

This review of Mona Siddiqui’s Christians, Muslims, and Jesus (Yale University Press) was published in the Times Literary Supplement on 29 January 2014, under the heading “Abraham’s children”. As well as being a senior academic in religious studies, Siddiqui is well known to the British public as a frequent contributor to the “Thought for the Day” religious slot in the early morning “Today” programme broadcast by the BBC’s Radio Four. SIddiqui makes an important contribution to comparative theological debate by comparing and contrasting the roles of Jesus (Isa) and Mary (Maryam) in the New Testament and the Qur’an, and more broadly in the two religious traditions as they evolved. She also reflects on the specifically Christian semiotics of the Cross. The Chapter ventures some further reflections on how the two traditions may be compared along broader lines.

The Three Variant Accounts of Peter's Call: a Critical and Theological Examination of the Texts

1985 ◽  
Vol 31 (4) ◽  
pp. 587-602
Author(s):  
S. O. Abogunrin
Keyword(s):  
New Testament ◽  
The New Testament ◽  
The Cross

The variant accounts of Peter's call as recorded by the four Evangelists constitute a major problem in the New Testament. Can we dismiss as incredible the accounts of his call on the basis of the Gospels' inconsistencies? Fuller has pointed out that the best way to discredit a witness in court is for the cross-examiner to tie him up in knots and make his evidence to appear to be such a tissue of inconsistencies that the jury becomes convinced that he is entirely untrustworthy. But in spite of their differences, the four Gospels are united in reporting that Peter became a follower of Jesus in the very early days of his ministry. They differ, however, as to the time, place and circumstances of his call.

Jesus Christ as Savior in the New Testament

1981 ◽  
Vol 35 (2) ◽  
pp. 145-156
Author(s):  
Reginald H. Fuller
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
The New Testament ◽  
The Cross

The various versions of salvation in the New Testament have a prior unity in the event of the cross of Jesus Christ.

ΊλAΣKEΣθAI and related words in LXX

1981 ◽  
Vol 27 (5) ◽  
pp. 640-656 ◽  
Author(s):  
K. Grayston
Keyword(s):  
New Testament ◽  
The Bible ◽  
The New Testament ◽  
The Subject ◽  
The Cross ◽  
Wrath Of God

In the NT there are two occurrences each of ¡λàσкєσθαĮ,¡λàσµÓà¡λ¡λλĮ and ¡λàσ. Of these, ίλaσμός in 1 In. 2. 2, 4. 10 and ίλaσυήπϖν in Rom. 3. 25 have special exegetical and theological importance. It is generally agreed that LXX usage should make a serious contribution to their interpretation and NT scholars are familiar with standard treatments of the subject: C. H. Dodd's 1931 article in JTS XXXII, reprinted in The Bible and the Greeks (1935), pp. 82–95, the contributions of Büchsel and Herr- mann in TWNT III (1938), L. Morris's chapter on ‘Propitiation (1)’ in The Apostolic Preaching of the Cross (1955), pp. 125–60, and D. Hill's treatment of ‘The Interpretation of ίλáσκєσθaί and Related Words in the Septuagint and in the New Testament’ in Greek Words and Hebrew Meanings (1967), pp. 23–36. These valuable studies, however, are not satisfactory for various reasons. The section in TWNT cannot take account of discussion in the last forty years and the form in which its material is presented does not directly help NT exegetes. Dodd's treatment was too narrowly confined to the question whether the root should be translated by ‘propitiation’ or ‘expiation’, and Morris's partly justifiable reply is too much occupied with rejection of Dodd's conclusion and commendation of the wrath of God. Hill's investigation in this respect leans too heavily on Morris.

The Finality of Christ and Humanity

1966 ◽  
Vol 19 (4) ◽  
pp. 399-408
Author(s):  
John W. Fraser
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
World Council Of Churches ◽  
Ultimate Truth ◽  
Universal History ◽  
Final Destination ◽  
The New Testament ◽  
World Council ◽  
The Cross ◽  
The Church

What is meant by the finality of Jesus Christ for men? This is raised by consideration of a Study Pamphlet, ‘The Finality of Jesus Christ in the Age of Universal History’, issued by the Division of Studies, World Council of Churches. On page I of this Study Pamphlet we are told that ‘Jesus is at the end of the human journey’, and also that ‘He has revealed the ultimate truth to men, has shown in full, final and sufficient measure to them the nature of God and the truth concerning life’. The emphasis is on what we would normally call ‘the final coming’, and on what is shown of God in Jesus. ‘Because He has already appeared we know our final destination’, i.e. we know whom to expect to meet. The stress will then lie on what the Church, who knows Him, does until the end, serving men for Him. The New Testament emphasis does not lie on what we do, but on what He did. The New Testament emphasis does not lie on the end, but on an act of redemption and reconciliation effected by God in Jesus Christ, a thing done once and for all. ‘Through Him God was pleased to reconcile all things to himself, whether on earth or in heaven, making peace by the blood of the cross’ (Col. 1.20). Because He has done this Christ reigns over all and the end is assured. ‘Nothing can separate us from His love‘ (Rom. 8.39).

scholarly journals The trees in the middle of Paradise (Gn 2:9) during the Great Lent: Orthodox hymnography as biblical interpretation

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Constantin H. Oancea
Keyword(s):  
New Testament ◽  
Biblical Interpretation ◽  
Tree Of Life ◽  
Direct Connection ◽  
Interesting Aspect ◽  
The Earth ◽  
The New Testament ◽  
The Cross ◽  
Biblical Texts ◽  
Selection Of

The article examines the interpretation of the Scripture in Byzantine hymnography during the Great Lent. Some notable recent contributions focus on Andrew of Crete’s and Romanos the Melodist’s compositions, illustrating the hymnographic way of understanding the Scriptures. The author of this study presents a selection of stanzas from hymns of the Triodion that refer to the trees of Paradise. Hymnography perceives the trees in Genesis 2–3 in direct connection with the cross. Only rarely is the tree of life a metaphor for Jesus, as the shadow of the tree of the cross is seldom a metaphor for protection. Another interesting aspect in relation to hymnography is the fact that it represents a type of intertextual exegesis of biblical texts. Hymnographers interpret passages from Genesis by using texts from Psalms, Prophets and especially from the New Testament, combining images and biblical texts in the depiction of liturgical moments.Contribution: Compared with previous research, this article discusses some rare hymnographic interpretations (shadow of the cross; cross in the middle of the earth). The analysis accentuates that the hymnic approach to the Scripture is a form of intertextual exegesis.

scholarly journals Being Emmanuel: Matthew's Ever-Present Jesus?

2021 ◽  
Vol 68 (1) ◽  
pp. 1-12
Author(s):  
Markus Bockmuehl
Keyword(s):  
New Testament ◽  
The Other ◽  
Christian Community ◽  
The New Testament ◽  
The Cross

AbstractAmong the New Testament Gospels, Matthew most emphatically stresses the continued presence of Jesus throughout his ministry and with his disciples after Easter. This is despite sensitivity to the challenge of the cross and experiences of absence or deprivation. Structurally, the Gospel develops this affirmation in relation to the narrative of Jesus’ birth and incarnation, to his ministry, to the governance of the Christian community in its apostolic mission to Israel and the nations. Matthew never quite articulates how this continued presence actually works, whether in spatial or sacramental or pneumatological terms. And yet the emphatic correlation of ‘Jesus’ and ‘Emmanuel’ confirms that each is constituted by the other: being ‘God with us’ (Matt 1.23) means precisely to ‘save his people’ (1.21), and vice versa.

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