scholarly journals The Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology

2016 ◽  
Vol 2 (2) ◽  
pp. 127
Author(s):  
MATTHEW D. JENSEN
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Fourth Gospel ◽  
1 Corinthians ◽  
Close Attention ◽  
The New Testament ◽  
Gospel Message ◽  
Evangelical Theology

Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.

Jesus as God in the Fourth Gospel: the Old Testament Background

1984 ◽  
Vol 30 (1) ◽  
pp. 158-160
Author(s):  
Günter Reim
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Fourth Gospel ◽  
Other Hand ◽  
The New Testament

B. A. Mastin, in his article ‘A neglected feature of the christology of the Fourth Gospel’, points out ‘that in the construction of the Fourth Gospel prominence is given to the designation of Jesus as θεός. The Fourth Gospel appears to use the term θεός deliberately of Jesus; in “Paul”, on the other hand, the usage is much more casual, as indeed is the case in the rest of the New Testament, with the possible exception of Heb.i.8f'. Mastin demonstrates that Jn. 1. 1, 18 and 20. 28 speak of Jesus as God. ‘These three verses are placed at strategic points in the gospel, and this underlines the significance of what they say.’ Finally, Mastin states: ‘… it is reasonable to claim that the Evangelist thought it was important that the title θεός should be given to Jesus. It is probable that this feature of his christology is due to controversy with the Jews, and that as a result of this he formulated his estimate of Christ's person in this way.’ I fully agree with these results. The aim of my article is to show the scriptural background for this controversy.

New Testament

2017 ◽  
Author(s):  
David Wheeler-Reed
Keyword(s):  
Cultural Values ◽  
Sexual Intercourse ◽  
New Testament ◽  
The Other ◽  
1 Corinthians ◽  
Pastoral Epistles ◽  
Roman World ◽  
Greco Roman ◽  
Thessalonians 1 ◽  
The New Testament

This chapter maintains that two ideologies concerning marriage and sex pervade the New Testament writings. One ideology codifies a narrative that argues against marriage, and perhaps, sexual intercourse, and the other retains the basic cultural values of the upper classes of the Greco-Roman world. These two ideologies are termed “profamily” and “antifamily.” The chapter proceeds in a chronological fashion starting with 1 Thessalonians, 1 Corinthians, and Mark. It concludes by examining Matthew, Luke, the Pastoral Epistles, and the Acts of Paul and Thecla.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

John 1.29, 36: The Meaning of Ἀμνὸς τοῦ Θεοῦ and John’s Soteriology

2017 ◽  
Vol 68 (2) ◽  
pp. 148-163
Author(s):  
Marijke H. de Lang
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Fourth Gospel ◽  
Death Of Jesus ◽  
The New Testament ◽  
The Will ◽  
Key Terms

The phrase “Lamb of God” in John 1.29 and 36 has been explained from various Old Testament texts, but it has generally been taken for granted that the words should be understood as sacrificial terminology. Isaiah 53 comes closest because it uses the same term ἀμνός, which could be appropriated by early Christians, perhaps not so much as a reference to Jesus’ sacrificial death, but more as describing Jesus’ obedience and submission to the will of the Father. In the soteriology of the Fourth Gospel, the death of Jesus plays a less prominent role than elsewhere in the New Testament. John’s emphasis is more on the “yes” to Jesus in the encounter with him than on Jesus’ death as saving event. If we acknowledge this specific Johannine soteriology, we may need to rethink the translation of some of the key terms in the Fourth Gospel, such as the singular ἁμαρτία and the expression τίθεναι τὴν ψυχήν ὑπέρ.

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 gebruik van die Ou Testament in die volkslewe

1995 ◽  
Vol 29 (4) ◽  
Author(s):  
J. L. Helberg ◽  
H. F. Van Rooy
Keyword(s):  
Empirical Study ◽  
New Testament ◽  
Old Testament ◽  
The Other ◽  
The New Testament ◽  
Contemporary Situation ◽  
The Way

The aim of this study was to determine the use of the Old Testament by members of the Gereformeerde Kerke in Suid-Afrika and the way in which the Old Testament is applied to the contemporary situation. An empirical study was undertaken to determine the approach of members of these churches to the Old Testament. In the first part of the paper issues necessary to evaluate the empirical study are discussed, while the second part presents the results of the empirical study. It is clear from the survey that the Old Testament is not used to the same extent as the New Testament by the ministers and other members of these churches. The views of the ministers on the application of the Old Testament to the situation of the Afrikaners are more nuanced than those of the other members of these churches.

‘Yahweh is a Man of Wars’

1969 ◽  
Vol 22 (2) ◽  
pp. 183-188
Author(s):  
P. C. Craigie
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Human History ◽  
Modern Reader ◽  
Other Hand ◽  
The New Testament ◽  
The One

The declaration that ‘Yahweh is a Man of Wars’page 1 poses a problem for the modern reader of the Old Testament. The direct connexion between God and war seems to be alien to the spirit of the New Testament. And today, when the horrors of war are so constantly in the news, this epithet for God seems to be all the more abhorrent. The epithet was quoted at the beginning of an article in an earlier volume of this Journal, A. Gelston's ‘The Wars of Israel’.page 2 The problem becomes most acute in the question of the wars of conquest, for there we can trace two aspects of Yahweh's activity. On the one hand, Yahweh uses war as a means of judgment on the sinful Canaanitespage 3; on the other hand, He uses war as a means to an end, namely the fulfilment of the patriarchal and Covenant promises.page 4 Although Gelston mentions this double aspect of the wars of conquest (p. 326), his conclusions only satisfy the former of the two aspects (p. 331). Of his five summary points, two are applicable to this particular case. The first is that ‘when Yahweh is identified with Israel's cause, the motive is usually the execution of judgment on Yahweh's enemies’, and secondly he declares that ‘Yahweh alone is ultimately sovereign in human history, and his cause is always just’.

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

Peter Singer's Interpretation of Christian Biblical Environmental Ethics

1998 ◽  
Vol 2 (1) ◽  
pp. 53-68
Author(s):  
Cara Beed ◽  
Clive Beed
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Environmental Ethics ◽  
Natural World ◽  
1 Corinthians ◽  
Apostle Paul ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Book Of Genesis

AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.

Jerome’s Understanding of Old Testament Quotations in the New Testament

2013 ◽  
Vol 67 (3) ◽  
pp. 289-315
Author(s):  
Teppei Kato
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Text ◽  
The Other ◽  
First Case ◽  
The New Testament

Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will explain two reasons—one negative and the other positive—for this dichotomy in Jerome’s approach.

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