Erasmus and the New Testament : the Mind of a Christian Humanist. By Albert Rabil, Jr. Trinity University College, 1972. 180 pp. $ 6.00

Moreana ◽  
1975 ◽  
Vol 12 (Number 47-4 (3) ◽  
pp. 45-48
Author(s):  
Margaret M. Phillips
Keyword(s):  
New Testament ◽  
University College ◽  
The New Testament ◽  
The Mind

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

scholarly journals New Testament Anthropology: Conscience as an Anthropological Phenomenon in the Context of the Epistles of St. Paul the Apostle

2021 ◽  
pp. 114-124
Author(s):  
Priest Aleksiy (Razdorov) ◽  
Keyword(s):  
New Testament ◽  
Biblical Studies ◽  
Christian Communities ◽  
Cultural Approach ◽  
Christian Worldview ◽  
The New Testament ◽  
Pauline Epistles ◽  
The Mind ◽  
Historical Epoch ◽  
Human Awareness

This article examines the New Testament teaching about man in the authentic epistles of Paul the Apostle. In particular, it studies the anthropological phenomenon of conscience as one of the important ethical terms in Christian worldview. In spite of the fact that this topic has been thoroughly investigated by Western biblical science, Russian theological environment has not been paying it sufficient attention. Therefore, from the position of theological and philological research within the framework of the historical and cultural approach, the article dwells on conscience expressed by Paul the Apostle through the term συνείδησις in the epistles to the Corinthians and the Romans, whose authorship as St. Paul’s is unquestioned by modern biblical studies. The research shows that Paul the Apostle used the term συνείδησις in a sense related to human awareness, without any explicit emphasis on morality as in the works by Stoic philosophers. For St. Paul, the term συνείδησις in a general sense means an autonomous anthropological instance of a person’s judgеment/assessment of his/her own behaviour in relation to the norms, laws and rules adopted by him/her. However, depending on the historical circumstances in the life of Christian communities, Paul the Apostle gave this term his own semantic connotations. According to this research, in the text of the Pauline epistles συνείδησις appears not only as a general anthropological phenomenon, but also as an independent (autonomous) personified witness to the truth, as an instance that checks the correspondence between the declared value norms in the mind and the person’s own behaviour. This instance reflects the mental activity of a conscious human as a person in any cultural and historical epoch regardless of his/her religious preferences.

scholarly journals Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"

Vox Patrum ◽  
2003 ◽  
Vol 44 ◽  
pp. 99-117
Author(s):  
Jan Słomka
Keyword(s):  
Human Nature ◽  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Moral Obligation ◽  
Human Mind ◽  
Human Being ◽  
Human Ability ◽  
The New Testament ◽  
The Mind

Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.

scholarly journals Forskare eller ögonvittne?

2021 ◽  
Vol 97 (3) ◽  
Author(s):  
Lennart Thörn
Keyword(s):  
New Testament ◽  
Acts Of The Apostles ◽  
Close Contact ◽  
Harvard University ◽  
Historical Research ◽  
Research Article ◽  
The New Testament ◽  
The Status ◽  
The Mind ◽  
Do So

Not every research article manages to stay relevant for an entire century, remaining an object for discussion even one hundred years after its composition. In 1921–1922, an American Lukan scholar, and later professor of the New Testament at Harvard University, Henry J. Cadbury, published three articles about the Lukan preface. These articles, and in particular one of them, are still discussed among Lukan scholars today. The aim of my article is to highlight this achievement of Cadbury's. Cadbury was not the first to write about the Lukan preface. The preface had generally been interpreted as evidence that Luke was a historian, and that hisgospel was a result of historical research about the events relayed in the story of Jesus. Cadbury did not fully agree. While he agreed that Luke was a historian, he did not agree that what he wrote constituted historical research. Instead, Luke claimed to have himself been present and person­ally experienced at least some of the events that he relates in Luke–Acts, especially the "we-passages" in Acts of the Apostles. The purpose of his narrative was to defend Christianity against false reports and accusations. His experiences of and close contact with the course of events allowed him to do so. Of course, such a profiled understanding of Luke's pref­ace has caused much discussion and critique. I summarize contributions from three scholars: Ernst Haenchen, Loveday Alexander, and David P. Moessner. Following the interventions of these scholars, especially if we are listening to Moessner, the status quaestionis emerges that Luke was neither a reviewing historian nor an eyewitness but rather a well-informed tradent and interpreter of traditions with which he had been familiar for some time. Of course, Moessner does agree that Luke's preface operates within the framework of the historical genre, but the perfect participle παρηκολουθηκότιαρηκολουθηκότι ("having followed") in Lk. 1:3 does not mean "having investigated" but rather "having followed with the mind" or "having an informed familiarity with" all things that have happened. Thus, at least according to Moessner, Cadbury was both right and wrong.

The “Divine Hero” Christology in the New Testament

1948 ◽  
Vol 41 (4) ◽  
pp. 229-249 ◽  
Author(s):  
Wilfred L. Knox
Keyword(s):  
New Testament ◽  
Historical Jesus ◽  
The New Testament ◽  
Divine Mind ◽  
The Dead ◽  
Corpus Hermeticum ◽  
The Mind ◽  
The Church ◽  
Human Teacher

[I am deeply indebted to Professor A. D. Nock for his kindness in reading this paper in its first draft and for his invaluable criticisms and suggestions.]In the Christology of the New Testament we are faced with two distinct methods of expressing the belief of the Church as to the person of the historical Jesus of Nazareth. Of the belief that He was merely a great human teacher we find no trace; the Church would never have come into being, if it had not believed that He had risen from the dead. As we all know, the Christology that prevailed was that which saw in Him the Incarnation of the divine Word or Wisdom, which was at once the divine and living pattern of the cosmos, the agent by which the cosmos was created, and the divine mind immanent in the cosmos and more particularly in the mind of man. It was inevitable that this cosmogony should triumph in the end, since it was the only one which could, with whatever difficulty, be formally reconciled with Jewish monotheism; moreover it transferred the Lord from the realm of eschatology, which meant nothing to the Greek convert, into the sphere of cosmogony which was one of the central problems of the semi-Gnostic philosophy and theology of the hellenistic age, as we meet it in the Corpus Hermeticum.

Sketching the Christian Self in the New Testament Writings

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Personal Virtue ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Mind

This chapter considers the representation of personhood and agency in the New Testament, as matters that frame Christian conceptions of personal virtue, in general, and intellectual humility, specifically. It is particularly attentive to the ways in which the New Testament represents the Christian self as constituted by another, by the determinative personhood of Jesus Christ, operating through the Holy Spirit. The account is necessarily Trinitarian and necessarily communal: the personhood of Jesus is determinative for the identity of all Christians, who are thereby represented as a unity, as his body, sharing in ‘the mind of Christ’ through the work of the Spirit, and thereby relating properly to God. Crucially, too, this chapter highlights that Christocentric identity is essentially ‘disrupted’ and, as such, opened to new ways of considering reality and acting within it. Properly understood, this generates both epistemic and volitional humility.

The Pauline Epistles and the Synoptic Gospels: The Pattern of the Parallels

1982 ◽  
Vol 28 (1) ◽  
pp. 1-32 ◽  
Author(s):  
Dale C. Allison
Keyword(s):  
New Testament ◽  
The Other ◽  
Historical Jesus ◽  
Synoptic Gospels ◽  
The New Testament ◽  
Pauline Epistles ◽  
The One ◽  
The Mind

The question, What did Paul know about Jesus of Nazareth?, has long been debated by students of the New Testament. The debate has not issued in any consensus. Indeed, critical appraisals of Paul's relation to the Jesus of history and to traditions about him have been unusually disparate. Thus, on the one side, W. D. Davies has argued that ‘Paul is steeped in the mind and words of his Lord.’ On the other side, R. Bultmann could claim that ‘the teaching of the historical Jesus plays no role, or practically none, in Paul’. The contrast between these two assertions is puzzling, and all the more so as neither can be regarded as idiosyncratic: Davies is not alone in avowing that sayings of and traditions about Jesus were of momentous significance for Paul, and it is not difficult to find critics at one with Bultmann. Moreover, as our two quotations do not simply represent two circles of opinion but also mark poles between which appears a variety of viewpoints, matters are even further complicated.

‘A magazine of religious patterns’: an Erasmian topic transposed in English protestantism

1977 ◽  
Vol 14 ◽  
pp. 223-249 ◽  
Author(s):  
Patrick Collinson
Keyword(s):  
New Testament ◽  
Christian Life ◽  
The World ◽  
The New Testament ◽  
Kingdom Of Christ ◽  
John Colet ◽  
Definition Of ◽  
The Mind

In his Paraclesis or Adhortatio ad christianae philosophiae studium Erasmus of Rotterdam proposed a famous anti-scholastic definition of the theologian:To me he is truly a theologian who teaches not by skill with intricate syllogisms but by a disposition of mind, by the very expression and eyes . . .In this kind of philosophy, located as it is more truly in the disposition of the mind than in syllogisms, life means more than debate, inspiration is preferable to erudition, transformation is a more important matter than intellectual comprehension. Only a very few can be learned, but all can be Christian, all can be devout, and—I shall boldly add—all can be theologians.In the context of this preface to the new testament the model was the supremely Christian life, ‘the speaking, healing, dying, rising Christ himself’. Elsewhere, Erasmus sketched a portrait of exemplary Christian character as he had witnessed it at first hand, among his contemporaries. In response to a correspondent whom he judged to be in search of ‘some eminent pattern of religion’ he described the obscure Jehan Vitrier, ‘a man unknown to the world but famous and renowned in the kingdom of Christ’, as a foil, in the manner of Plutarch, for the more celebrated John Colet. Of Vitrier Erasmus said that ‘in truth his whole life was nothing else than one continual sermon’; of Colet that ‘nothing could divert him from the pursuit of a gospel life.’

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