Cristo Sumo Sacerdote dos Bem Vindouros: A identidade messiânico-sacerdotal de Jesus

2021 ◽  
Author(s):  
Edivan de Resende
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Search Method ◽  
Religious Institution ◽  
High Priest ◽  
The Third ◽  
Critical History ◽  
Epistle To The Hebrews

The present work aims to contribute to the reflection on the identity, life and mission of Jesus. This reflection considers the theological concepts of priest and messiah and their development throughout the Old Testament until it ends in the Epistle to the Hebrews. This course will have as its end the analysis of the messianic-priestly identity of Christ in the mentioned New Testament writing. Thus, this research will provide the formulation of the substratum on which the priestly interpretation of the life and work of Jesus developed. To get the final result, the search method used is Critical History. The text is structured in three parts: in the first analysis it is in the religious institution of Israel; in the second the development of messianism in Israel and in the third as the confluence between the concepts of high priest and messiah in the Epistle to the Hebrews.

In Quest of the Third Heaven: Paul & his Apocalyptic Imitators

2004 ◽  
Vol 58 (1) ◽  
pp. 24-55
Author(s):  
J.R. Harrison
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Late Antiquity ◽  
First Century ◽  
The Other ◽  
The Third ◽  
Authority Figure ◽  
The New Testament ◽  
Paul's Letters ◽  
Social Agendas

AbstractIt is an irony of history that by late antiquity Paul had become the authority figure he never was during his lifetime. However, by the subapostolic and patristic periods Paul's apostolic authority was no longer considered quite so controversial. From 200 AD onwards Paul's letters were regularly cited alongside the Gospels and the Old Testament as 'Scripture'. It is therefore no surprise that the premier apocalyptic theologian of the New Testament would spawn several apocalyptic imitators. Two 'Apocalypses of Paul' have come down to us from antiquity, one gnostic, the other Christian. After discussing each work, the article asks to what extent the historical Paul would have agreed with these later works written in his name. The article will demonstrate how differing ecclesiastical traditions appropriated Paul for their own theological and social agendas instead of allowing the apostle to the Gentiles to speak to his first-century context

Marching to Zion: Religion in a Modern Utopian Community

1985 ◽  
Vol 54 (4) ◽  
pp. 496-511 ◽  
Author(s):  
Grant Wacker
Keyword(s):  
Old Testament ◽  
High Priest ◽  
The Third ◽  
The Past ◽  
Early Evening ◽  
The People ◽  
Utopian Community ◽  
Apostolic Church

The twenty-fourth of September 1905 started as a typical Sunday in Zion City, Illinois. Promptly at 2:00 P.M. John Alexander Dowie ascended the platform of Shiloh Tabernacle, robed in the brightly embroidered garments of an Old Testament High Priest. He was acknowledged by the seven thousand souls who sat before him as the Messenger of the Covenant, the third and final incarnation of the prophet Elijah, and the General Overseer and First Apostle of the Christian Catholic Apostolic Church in Zion. The 6,600 acres of farms, homes, factories, and businesses surrounding the tabernacle were exclusively his. And for all practical purposes, so were the people. One contemporary journalist judged that Dowie had come to possess the “most autocratic power it is possible to wield in this republic,” while another concluded that “no man… of our time has ever secured anything like the personal following he has.” Near the end of the five hour service the prophet changed into his white expiation robes and, as he had done on countless Sundays in the past, prepared to bless and distribute the Holy Sacraments. But this time, in the semi-darkness of the early evening, he seemed to stagger and slump to the floor. The people soon learned that Dowie had suffered a crippling stroke. They also soon knew that their effort to build a biblical Zion on the “sky-skirted prairie” north of Chicago was in shambles.

Priesthood in the New Testament

1957 ◽  
Vol 10 (4) ◽  
pp. 399-415
Author(s):  
W. M. F. Scott
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Epistle To The Hebrews ◽  
The New Testament

Theological discussions are not infrequently stultified because terms used in them are interpreted in different senses by the parties involved. This paper is offered as an attempt to clarify one such ambiguous term, that of priesthood, by an examination of the relevant New Testament passages. We must obviously begin with the priesthood of our Lord and much of our discussion of this point will centre upon the Epistle to the Hebrews, the only NT book which calls our Lord a priest. Here a preliminary warning is necessary against the danger of assuming that when you know what a thing means in the Old Testament you also know its meaning in the New Testament. It is quite true, of course, that you cannot know the latter without discovering the former, but that does not mean it is the same as the latter. Moberly has expressed the point well.

scholarly journals Liturgiese klere met besondere verwysing na die Nederduitsch Hervormde Kerk van Afrika

1993 ◽  
Vol 49 (1/2) ◽  
Author(s):  
M. J. Du P Beukes
Keyword(s):  
Special Reference ◽  
New Testament ◽  
Old Testament ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
High Priest ◽  
The New Testament ◽  
Church Official ◽  
The Church

Liturgical clothes with special reference to the Nederduitsch Hervormde Kerk van Afrika In the Old Testament it was ruled that church officials should wear special clothes depicting the seperation between God and man. The function of the high priest was fulfilled by Jesus Christ and the gulf between God and man eliminated, making the need for liturgical dress unnecessary from the time of the New Testament. Since the earliest centuries of the church, official clothes for clergymen has been uncommon. Although the medieval Roman Catholic Church enforced official liturgical attire, the church reformists viewed such dress with scepticism. It is also considered that in the Hervormde Kerk no liturgical clothes should be worn, other than the academic robe as proof of competence.

Gestures to the priesthood: Exploring Jesus’ priestly function in 1 John

2017 ◽  
Vol 114 (4) ◽  
pp. 564-573
Author(s):  
Christopher T. Holmes
Keyword(s):  
New Testament ◽  
Unique Characteristic ◽  
High Priest ◽  
Epistle To The Hebrews ◽  
The New Testament ◽  
1 John ◽  
The One

Interpreters of the New Testament often assume that the portrait of Jesus as high priest is a definitive and unique characteristic of the Epistle to the Hebrews. Other interpreters, however, find traces of this priestly Christology in other writings in the New Testament. This article assesses the degree to which 1 John “gestures” to the priestly function of Jesus by portraying him as the definitive means of dealing with human sinfulness and as the one who intercedes in a priestly manner on behalf of humanity.

scholarly journals Faith as a Proper Answer in Crisis

Kairos ◽  
2021 ◽  
Vol 15 (1) ◽  
pp. 65-80
Author(s):  
Mihai Handaric
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Basic Principle ◽  
Final Section ◽  
Historical Context ◽  
Fourth Section ◽  
The Third ◽  
The New Testament ◽  
Gospel Message ◽  
Proper Response

This article addresses the problem of preserving the faith in God while discouraging circumstances, based on the first part of Habakkuk’s prophecy. The message of the book teaches us how to benefit from our faith by presenting the process through which the prophet overcomes the confusion around him, even in God’s acting for his people. In the introduction, it is argued that faith is a basic principle of life, which can be questioned because of difficult circumstances. The first part of the article discusses why Habakkuk’s prophecy can be understood as a “burden,” and the second part presents the historical context of the book of Habakkuk. The third section discusses the internal and external crisis in Judah and the fourth section analyses the prophet’s reaction against the Babylonian crisis. The fifth section described the faith as a proper response to the crisis (2:1-4) while the final section discusses implications of Habakkuk 2:4 for the teaching of the New Testament. In general, we can see that in the first part of Habakkuk (1:1-2:4) the prophet questions the validity of his faith in God, because of the apparent long divine silence about injustice in Judah (1:2-4). Then, he was unhappy with God’s answer, who decided to send a new crisis to solve the first crisis (1:5-6). After the prophet’s complaint (1:7-2:1), God advises him and his people to trust His solution in overcoming the crisis (2:2-4). The insights from the message of Habakkuk analyzed in this article, may help the reader to preserve authentic faith in a time of crisis. Also, that pattern of living by faith from this Old Testament book is taken over by the New Testament authors so that Habakkuk’s expression “the righteous live by their faith” (2:4), is quoted as a key statement for the Gospel message of salvation (Rom. 1:17; Gal. 3:11; Heb. 10:38). But not only that, this statement defines the proper behavior of people in expecting the divine solution of salvation in the time of crisis.

scholarly journals The Church as a Court

Kairos ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 179-194
Author(s):  
Ervin Budiselić
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Underlying Assumption ◽  
The Third ◽  
The Bible ◽  
The New Testament ◽  
The Church

The Church in the New Testament is described with various images, and this article argues that one image that is implicitly present in the New Testament is the Church as a “court” or a “community of trial.” First, this can be argued because the God of the Bible – YHWH - is Creator, King, and Judge. That means that YHWH’s community is responsible, per YHWH’s revelation, to maintain the purity of its members in all aspects of life. Second, in the New Testament, we find examples where the Church functions as a court. However, the question is, does the biblical requirement for “two or three witnesses” also support the claim that the Church should function as a court? The purpose of this article is to identify places where the biblical command about “two or three witnesses appear,” to trace its development and to see what role and place it plays in the Church. By doing so, we would demonstrate that the presence of this stipulation in the New Testament is additional proof that we should sometimes view the Church as a “court.” The first part of the article explains that the context for the concept of witness is the Mosaic covenant and underlying assumption that governs the command about “two and three witnesses.” The second part analyzes the appearance of “two or three witnesses” in the Old Testament. In the third part, we will argue that the Church is truly a community of trial. We will so argue by observing selected examples from the New Testament where the Church functions as a court, and by tracking the development of the requirement about “two or three witnesses” in the New Testament. Based on this research, we will end by offering a reflection and a conclusion.

scholarly journals Malachi 4:4−6 (Heb 3:22−24) as a point of convergence in the Old Testament or Hebrew Bible: A consideration of the intra and intertextual relationships

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
S.D. Snyman
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
The Third ◽  
Special Place ◽  
The New Testament

Malachi 4:4−6 (Heb 3:22−24) occupies a special place in the canon of Scriptures. In Malachi 4:4−6 (Heb 3:22−24) not only the book of Malachi comes to a close but the whole of the Prophets (Nebi’im), and the second part of the Hebrew Bible. In the Christian Bible the book of Malachi is the last book in the Old Testament, which is concluded with this passage, before one turns to the New Testament. In this article it was argued the these three verses serve not only as the conclusion to the book of Malachi but also as a fitting close to the second part of the Hebrew Bible. It also serves as a link to both the Pentateuch as the first part, and the Psalms as the third part, of the Hebrew canon of Scriptures. In this sense Malachi 4:4−6 (Heb 3:22−24) can be viewed as a point of convergence in the Old Testament or Hebrew Bible.

Transisi Kepemimpinan Dalam Alkitab

2016 ◽  
Vol 1 (1) ◽  
pp. 16-38
Author(s):  
Jonathan Octavianus
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Transition Time ◽  
People Of God ◽  
The Absolute

As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.

More Christian Apocrypha

2012 ◽  
Vol 41 (3) ◽  
pp. 16-21
Author(s):  
Tony Burke
Keyword(s):  
New Testament ◽  
Old Testament ◽  
North American ◽  
English Language ◽  
Primary Sources ◽  
University Of Edinburgh ◽  
The University ◽  
First Time ◽  
Medieval Christianity

Scholars interested in the Christian Apocrypha (CA) typically appeal to CA collections when in need of primary sources. But many of these collections limit themselves to material believed to have been written within the first to fourth centuries CE. As a result a large amount of non-canonical Christian texts important for the study of ancient and medieval Christianity have been neglected. The More Christian Apocrypha Project will address this neglect by providing a collection of new editions (some for the first time) of these texts for English readers. The project is inspired by the More Old Testament Pseudepigrapha Project headed by Richard Bauckham and Jim Davila from the University of Edinburgh. Like the MOTP, the MCAP is envisioned as a supplement to an earlier collection of texts—in this case J. K. Elliott’s The Apocryphal New Testament (Oxford 1991), the most recent English-language CA collection (but now almost two decades old). The texts to be included are either absent in Elliott or require significant revision. Many of the texts have scarcely been examined in over a century and are in dire need of new examination. One of the goals of the project is to spotlight the abilities and achievements of English (i.e., British and North American) scholars of the CA, so that English readers have access to material that has achieved some exposure in French, German, and Italian collections.

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