scholarly journals GENESIS 2:24 AND THE NEW COVENANT: A PROFOUND MYSTERY

2018 ◽  
Vol 4 (2) ◽  
pp. 63-80
Author(s):  
COLIN HAMER
Keyword(s):  
New Testament ◽  
Union With Christ ◽  
New Covenant ◽  
Redemptive History ◽  
The One

Ephesians 5:31–32 articulates the root metaphor of New Testament marital imagery. The profound mystery is that the “one flesh” marital affinity union of Genesis 2:24 is how the new covenant fulfills the Abrahamic promise and brings the elect of “all the nations” into union with Christ. Thus, a sensus plenior is read into Genesis 2:24 that foreshadows redemptive history.

scholarly journals Oud en Nieuw Verbond: contingentie en coherentie in de verbondsgeschiedenis

1998 ◽  
Vol 32 (3) ◽  
Author(s):  
B. Wielenga
Keyword(s):  
New Testament ◽  
Reformed Theology ◽  
New Covenant ◽  
History Of ◽  
The One ◽  
The Relationship ◽  
Historical Nature

In this article the relationship between the different covenants in the Old and New Testament is discussed. This relationship is described as an inter­-relationship between the different phases of the history of the covenant, applying contingency and coherence (see Beker, 1980) as terms which adequately describe the historical nature of the covenant. The conclusion arrived at is that the one and same covenant of grace throughout its whole history is characterized by contingency and coherence, which prevents one from contrasting the Old and New Covenant as is usually done in the tradition of Reformed theology. Each phase of the history of the covenant has its own characteristics which are historically determined, but which at the same time transmit an eternal message of salvation.

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.

Charismata: Gifts, Enablements, or Ministries?

2002 ◽  
Vol 11 (1) ◽  
pp. 53-69
Author(s):  
Benny Aker
Keyword(s):  
New Testament ◽  
Spiritual Gifts ◽  
Biblical Theology ◽  
Church Culture ◽  
The New Testament ◽  
The One ◽  
The Church

AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.

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.

Galiläa oder Jerusalem? : Ein Ordnungsversuch in den Erscheinungsorten des Auferstandenen im Markusevangelium, im Lukasevangelium und in der Apostelgeschichte

2021 ◽  
Vol 30 (1) ◽  
pp. 61-86
Author(s):  
Jens Dörpinghaus
Keyword(s):  
New Testament ◽  
The Other ◽  
Sich Eine ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
Form Criticism

Zusammenfassung Markus 14,27-28; 16,7 und Lukas 24,49 bzw. Apostelgeschichte 1,4 sprechen jeweils unterschiedliche Erwartungen für die Erscheinungsorte des Auferstandenen aus und insbesondere für das Verbleiben der Jünger. Markus spricht von Galiläa als Erscheinungsort, nach Lukas 24,49 sollen die Jünger jedoch in Jerusalem bleiben. Dieses Spannungsfeld wird häufig durch Methoden der Form- und Traditionskritik untersucht. Hier soll dieser Ansatz nicht nur diskutiert, sondern es sollen auch die theologischen Implikationen untersucht werden. Anhand eines neuen literarisch-chronologischen Ordnungsversuchs in den Evangelien kann herausgearbeitet werden, dass sich beide Aussagen auf die Nachfolge der Jünger Jesu in bestimmten Abschnitten der Zeit vor und nach der Auferstehung Jesu und seiner Himmelfahrt beziehen. Damit findet sich eine neue Perspektive auf die nachösterliche Nachfolge im Neuen Testament.SummaryMark 14:27-28 and 16:7 on the one hand and Luke 24:49 with Acts 1:4 on the other hand mention different locations where the disciples will meet Jesus after the resurrection or where they should stay. Mark mentions Galilee, Luke Jerusalem. Most scholars try to solve this conflict with the methods of form criticism or tradition criticism. This article discusses the shortcomings of this approach and discusses the resulting theological implications for both Jerusalem and Galilee. It introduces a new literary approach for ordering the post-resurrection appearances in the Gospels and Acts. The results provide new perspectives on discipleship in the period after Easter in the New Testament.RésuméMarc 14:27-28 et 16:7 d’un côté et Luc 24:49 avec Actes 1:4 de l’autre mentionnent différents lieux où les disciples rencontreront Jésus après la résurrection ou devront attendre. Marc cite la Galilée, Luc Jérusalem. La plupart des exégètes s’efforcent de résoudre ce conflit en recourant aux méthodes de la critique des formes ou de la tradition. Cet article traite des faiblesses de cette approche et aborde les implications théologiques qui en résultent pour à la fois Jérusalem et la Galilée. Il introduit une nouvelle approche littéraire pour ordonner les apparitions post-résurrection dans l’Évangile et les Actes. Les résultats ouvrent de nouvelles perspectives sur le discipulat en cette période importante du Nouveau Testament.

scholarly journals Jewish fish (ΙΧΘΥΣ) in post-supersessionist water: Messianic Judaism within a post-supersessionistic paradigm

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Joel Willitts
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
The Body ◽  
The Other ◽  
Messianic Judaism ◽  
The New Testament ◽  
The One ◽  
The Church

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church’s established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church’s cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity.

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

scholarly journals Martin Luther and Justification

2016 ◽  
Author(s):  
Olli-Pekka Vainio
Keyword(s):  
Holy Spirit ◽  
Sacramental Theology ◽  
Union With Christ ◽  
Good Works ◽  
Essential Question ◽  
The Holy Spirit ◽  
The Media ◽  
In Christ ◽  
Well Function ◽  
The One

The doctrine of justification is an account of how God removes the guilt of the sinner and receives him or her back to communion with God. The essential question concerns how the tension between human sin and divine righteousness is resolved. Luther’s central claim is that faith alone justifies (that is, makes a person righteous in the eyes of God) the one who believes in Christ as a result of hearing the gospel. This faith affects the imputation of Christ’s righteousness that covers the sins of the believer. In contrast to medieval doctrines of justification, Luther argues that Christ himself, not love, is the form, or the essence, of faith. Love and good works are the necessary consequences of justification even if they are not necessary for justification. However, the inclination to love and perform good works is present in the believer through Christ, who is present in faith, but these characteristics do not as such, as renewed human qualities, have justifying power. Luther’s doctrine of justification cannot be classified with simplistic categories like “forensic” and “effective” (see the section “Review of the literature” below). Often these terms are used to refer to differing interpretations of justification. However, several recent traditions of scholarship perceive this categorical differentiation as simplistic and misleading. Instead, these terms may well function to designate different aspects of God’s salvific action. In the narrow sense, justification may refer to the forensic and judicial action of declaring the sinner free from his or her guilt. A broader sense would include themes and issues from other theological doctrines offering a holistic and effective account of the event of justification, in which the sinner believes in Christ, is united with Christ’s righteousness, and receives the Holy Spirit. Depending on the context, Luther may use both narrow and broad definitions of justification. Here Luther’s doctrine of justification is approached from a broader perspective. On the one hand, justification means imputation of Christ’s alien righteousness to the believer without merits. On the other hand, faith involves effective change in the believer that enables one to believe in the first place. This change is not meritorious because it is effected by Christ indwelling in the believer through faith. Thus, Christ gives two things to the sinner: gratia, that is, the forgiveness of sins, and donum, that is, Christ himself. The media through which Christ offers his mercy are the word and sacraments. Thus, Luther’s sacramental theology, Christology, and soteriology form a coherent whole. Because justification involves union with Christ, which means participation in Christ’s divine nature, Luther’s doctrine of justification has common elements with the idea of deification.

The Use of evangelicus in the Paraphrases

2017 ◽  
Vol 37 (2) ◽  
pp. 137-160
Author(s):  
Dean Simpson
Keyword(s):  
New Testament ◽  
Historical Context ◽  
The Other ◽  
Word Study ◽  
Semantic Categories ◽  
The New Testament ◽  
The One

This article is a word study that analyses and interprets how Erasmus uses the adjective evangelicus, -a, -um in his New Testament Paraphrases. The development of the idiom ‘gospel-blank’ (evangelicus + noun) is analyzed diachronically; the phrases denoting gospel things are divided into six semantic categories. The study shows, on the one hand, that there is a general consistency in how evangelicus is used, the most common pairings predominating in most Paraphrases on the Epistles and Gospels, while, on the other, there is some broadening and lowering of the nouns with which evangelicus is joined, moving from the Paraphrases on the Epistles to the Gospel Paraphrases. Erasmus’ changing attitude to the project of paraphrasing the New Testament provides biographical and historical context in which to place the study’s findings. The study concludes by highlighting the New Testament Paraphrases as Erasmus’ humanistic response to worsening divisions in the early 1520s.

Jeremiah and His Prophecies in the New Testament

2021 ◽  
pp. 519-538
Author(s):  
Catrin H. Williams
Keyword(s):  
New Testament ◽  
Gospel Of Matthew ◽  
Book Of Revelation ◽  
New Covenant ◽  
Epistle To The Hebrews ◽  
The New Testament ◽  
Paul's Letters

This chapter examines the various modes of reference to Jeremiah in the writings of the New Testament. It begins with an investigation of the three explicit references to the prophet Jeremiah in the Gospel of Matthew before expanding the discussion to examine various allusions to the content of Jeremiah’s prophecies in the four canonical gospels. The study will then consider the contribution of Jeremiah to Paul’s understanding of his apostolic ministry and also focus on the influence of the Jeremianic concept of “new covenant” on the understanding of the salvific significance of Christ both in Paul’s letters and in the epistle to the Hebrews. It concludes with an exploration of the various ways in which Jeremiah’s prophecies are employed in the book of Revelation, including the oracles of judgment against Babylon.

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