scholarly journals Mark 14:62: Substantial compendium of New Testament Christology1

2000 ◽  
Vol 56 (4) ◽  
Author(s):  
Jean C. Loba Mkole
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Christian Community ◽  
Son Of God ◽  
Life And Death ◽  
Early Christian ◽  
Son Of Man

The confession in Mark 14:62 seems to be the most comprehensive Christological compendium of a very early Christian community. This passage reveals Jesus' identity as the Christ, Son of God and Son of man. It has a performative meaning that operates not only for Jesus' earthly life and death, but also for his resurrection and parousia: "You will see" (Mark 14:62b). Some theologiansportray Jesus Christ as Ancestor or African King. The purpose of this study is to show how far the African concepts of "ancestor" and "king" can be relevant and legitimate in the light of the Christology of Mark 14:62.

Psalms, Philippians 2:6-11, and the Origins of Christology

2003 ◽  
Vol 11 (3) ◽  
pp. 361-372 ◽  
Author(s):  
Adela Yarbro Collins
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Social Practice ◽  
Early Christianity ◽  
Local Culture ◽  
Passion Narrative ◽  
Early Christian ◽  
Son Of Man ◽  
The New Testament ◽  
Christian Worship

AbstractStudents of early Christianity recognized long ago that the canonical psalms of the Jewish Bible provided a framework of meaning in which the followers of Jesus could make sense of his crucifixion. This novel hermeneutic is evident in the allusions to the Psalms in the passion narrative of the Gospel according to Mark. It appears also in the Markan Jesus's explanation of the need for the Son of Man to suffer. Most students of the New Testament today understand Philippians 2:6-11 as a pre-Pauline hymn that was composed for early Christian worship. More recent studies suggest that it is exalted prose rather than poetry. The hypothesis of this article is that Paul composed it, either for worship or for the purposes of the argument of his letter to the Philippians. In doing so, he adapted a common social practice of the local culture. The "theologos" was an official in the organized worship of an ancient deity whose duty it was to compose brief speeches, sometimes in prose, sometimes in poetry, in honor of the deity. The organized worship of the emperor included such officials. Paul acted as a "theologos" in writing a brief speech in exalted prose honoring Jesus Christ, whom he had taught the Philippians to honor instead of the emperor.

The term μυστήριον in early Christian texts and its role in the formation of Christian mysticism and mystical theology in the Ante-Nicene period

2018 ◽  
pp. 63-92
Author(s):  
Н. Карасев
Keyword(s):  
Jesus Christ ◽  
Mystical Experience ◽  
Christian Theology ◽  
Christian Mysticism ◽  
Son Of God ◽  
Early Christian ◽  
Son Of Man ◽  
Mystical Theology

Единство мистического опыта фиксируется в терминах μυστήριον, μύστης, μυστικός, μυσταγωγία и др. Богословское обоснование эта лексика получает в тексте Священного Писания: «Вам дано знать тайны Царствия Небесного»1. Автор показывает, что раннехристианские богословы стремились воплотить эти слова в жизнь. В соответствии с этим выделяются два аспекта развития мистического богословия. Первый связан с осмыслением Откровения Премудрости Божией, которое не всегда можно выразить словесно (мистика познания, гностический аспект); второй - с опытным постижением и приобщением полноте Божества (мистика единения, онтологический аспект). В основе мистического христианского опыта лежит событие Боговоплощения, или соединения Боже- ственной (нетварной) и человеческой (тварной) природ в Иисусе Христе - Сыне Божием и Сыне Человеческом, что является краеугольным камнем всей православной мистики. The article deals with the origin and development of the concept of “mysticism” in Christian theology in the pre-Nicene period. Author shows, in particular, that the unity of the mystical experience is fixed in terms of μυστήριον, μύστης, μυστικός, μυσταγωγία etc. The theolog- ical justification of this vocabulary gets in the text of the Scriptures (Mt. 13, 11; Mk. 4, 11; Lk. 8, 10). The author shows that early Christian theologians tried to translate these notions into practice. In accordance with this, two aspects of the development of mystical theology are distinguished: the first is connected with understanding the Revelation of the Wisdom of God, which cannot be expressed verbally; the second - with an experienced comprehension and familiarity with the fullness of the Godhead. At the heart of the mystical Christian experience lies the fact of the Incarnation, or the union of the divine (uncreated) and human (created) natures in Jesus Christ - the Son of God and the Son of Man, who is the edge-stone stoneof all Orthodox mysticism.

Respect for Context in Quotations from The Old Testament

1962 ◽  
Vol 9 (1) ◽  
pp. 55-62 ◽  
Author(s):  
S. L. Edgar
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Early Church ◽  
Distinctive Character ◽  
Christian Community ◽  
Early Christian ◽  
The New Testament

The attempt to get behind the gospel record back to the authentic words and acts of Jesus has occupied many scholars of this generation. This has come about because of a scepticism regarding the historical value of the sayings as recorded, and has often concluded by assuming that the New Testament throws light only on what the early Christian community believed Jesus said rather than on what he did say. It is not the writer's intention to belittle the problem, but to suggest it may be approached from a fresh angle. This article seeks to show that in one respect at least the words of Jesus, as recorded in the gospels, are of a distinctive character, especially when compared with the editorial comments of the evangelists, and hence the form of the first may not be as dependent on the evangelists and the early church as sometimes claimed.

Is there A Place for Historical Criticism?

1991 ◽  
Vol 27 (3) ◽  
pp. 371-388 ◽  
Author(s):  
Robert M. Price
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Historical Criticism ◽  
Early Christian ◽  
Historical Method ◽  
Christian Religion ◽  
Son Of Man ◽  
The World ◽  
Christian Origins ◽  
Logical Extension

Modern historical criticism of the gospels and Christian origins began in the seventeenth century largely as an attempt to debunk the Christian religion as a pious fraud. The gospels were seen as bits of priestcraft and humbug of a piece with the apocryphal Donation of Constantine. In the few centuries since Reimarus and his critical kin, historical criticism has been embraced and assimilated by many Christian scholars who have seen in it the logical extension of the grammatico-historical method of the Reformers. The new views of New Testament exegesis and of early Christian history are important and well known. Many New Testament scholars would now hold with Schweitzer and Bultmann that Jesus was a preacher of the imminent end of the world. He may have secretly considered himself to be the Messiah, or he may have simply sought to pave the way for another, the apocalyptic Son of Man. After his execution, his disciples' experiences of his resurrection forced on them a conclusion already implicit in his teachings and personal piety: that Jesus was indeed, or had become, the Messiah, and was in fact God's Son. They expected he would soon return as the Son of Man he had predicted.

scholarly journals Тајна врлине у Јермином Пастиру и њена улога у изграђивању Цркве и спасењу човека

2021 ◽  
Vol LIV (3) ◽  
pp. 393-410
Author(s):  
Његош Стикић
Keyword(s):  
New Testament ◽  
New Genus ◽  
Son Of God ◽  
Early Christian ◽  
The New Testament ◽  
Unique Identity ◽  
The Church ◽  
Multidimensional Process ◽  
Insight Into

The intention of the author is to provide a more systematic, not exhaustive, insight into the mystical meaning, place, and role of virtue in the economy of salvation, based on the revelation recorded in the early Christian writing of the New Testament prophet and apostle Hermas – The Shepherd. The author locates the place of virtue in the realism of simultaneous and interdependent building of salvation (of man) and building of the Church as a unique (multidimensional) process. Like very few paternal writings, the Shepherd gives us an explicit conclusion that the virtues are the ones that “hold” and build the Church, “dressing” the faithful in the “clothes,” “powers” and Name of the Son of God. By “dressing” in virtues, Christians achieve that “in the likeness,” they are likened to Christ, thus becoming similar and compatible to each other, thus gaining, as a new genus, a one unique identity. That is why the Church, which is being built as the Tower of Salvation, is composed of a multitude, by repentance and virtue shaped and ennobled elects (stones), manifesting itself, thus, in a „monolithic“ building, monochromatic white, as from one carved stone. For this reason, the paper aims to re– evaluate the ontological connection of virtue with the Church (ecclesiology).

Intellectual Humility and the Community of the Sacraments

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Close Connection ◽  
Union With Christ ◽  
Intellectual Humility ◽  
Distinctive Character ◽  
Christian Community ◽  
The New Testament ◽  
The Church ◽  
The Way

This chapter considers the role that the sacraments of baptism and Eucharist play in fostering a proper attitude of intellectual humility within Christian community. The sacraments dramatically enact the union with Christ that we have argued in previous chapters to define Christian intellectual humility, embodying the truth that our intellectual identities are not autonomous, but are dependent upon the constitutive identity of Jesus Christ and are located within the community of the church. Both baptism and Eucharist are understood within the New Testament to communicate the eschatological identity of the church, and therefore the distinctive character of our relationship to the reality of evil. The chapter will pay particular attention to the way that Paul directs his readers to think differently in response to the significance of the sacraments. It will also consider the close connection of the command to ‘love one another’ to the sacraments.

Creation

2019 ◽  
pp. 511-524
Author(s):  
Paul M. Blowers
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Wisdom Literature ◽  
Early Christian ◽  
The Bible ◽  
The World ◽  
The Creation ◽  
The Many ◽  
Sacred History

Early Christian interpretation of Scripture on the theme of creation not surprisingly gave considerable attention to the Genesis account of the origins of the world, in part to counter the claims of Graeco-Roman cosmology, but more importantly to expound the latent theological meaning of the many details of the biblical cosmogony. But patristic exegetes were also keen on the fact that ‘creation’ in the Bible implied far more than beginnings; indeed, it designated the whole economy (oikonomia) of the Creator’s ongoing relation to the creation as set forth in sacred history and as requiring the further interpretative lenses of Christology, soteriology, and eschatology. Early Christian interpreters plumbed a wide variety of Old Testament texts beyond Genesis (especially the Psalms, Deutero-Isaiah, and the Wisdom literature). In their New Testament commentary they focused on such motifs as the subjection of creation to ‘vanity’, the work of Jesus Christ in recapitulating God’s creative purposes, and the eschatological renewal and transformation of the created universe in its relation to human salvation.

Narrative Christology and the Son of Man: What the Markan Jesus Says Instead

2003 ◽  
Vol 11 (3) ◽  
pp. 373-385 ◽  
Author(s):  
Elizabeth Struthers Malbon
Keyword(s):  
Jesus Christ ◽  
White Light ◽  
Point Of View ◽  
Implied Author ◽  
Son Of God ◽  
Son Of Man ◽  
The Way

AbstractFrom the point of view of "narrative christology," not only does the Markan Jesus attempt to deflect attention and honor away from himself and toward God, but he also refracts—or bends—the "christologies" of other characters and the narrator. The image comes from the way a prism refracts "white" light and thus shows its spectral colors. When a thing is bent and looked at from another angle, something different appears. The most obvious way in which the Markan Jesus bends the "christologies" of others is by his statements about the "Son of Man," especially in juxtaposition with "christological titles" offered by other characters and the narrator. No other character or the narrator speaks of the "Son of Man," thus "Son of Man" depicts the Markan Jesus' distinctive point of view. The implied author of Mark challenges the implied audience to deal with the tension between an assertive narrator who proclaims "Jesus Christ, the Son of God" and a reticent Jesus who deflects attention and honor, challenges traditional views, and insistently proclaims not himself but God. To resolve the tension in favor of the narrator (as does Kingsbury) or in favor of the Markan Jesus (as does Naluparyil) would be to flatten the implied author's multi-dimensional narrative and its multi-layered "christology." The implied author of Mark sets up this tension to draw in the implied audienc —not to resolve the tension but to enable hearing of the story of Jesus in its full complexity and mystery.

Christian Writers on Judaism

1921 ◽  
Vol 14 (3) ◽  
pp. 197-254 ◽  
Author(s):  
George Foot Moore
Keyword(s):  
New Testament ◽  
Jewish People ◽  
Word Of God ◽  
Jewish Literature ◽  
People Of God ◽  
Son Of God ◽  
Son Of Man ◽  
The People ◽  
The New Testament ◽  
Pauline Epistles

Christian interest in Jewish literature has always been apologetic or polemic rather than historical. The writers of the New Testament set themselves to demonstrate from the Scriptures that Jesus was the expected Messiah by showing that his nativity, his teaching and miracles, the rejection of him by his people, his death, resurrection, and ascension, were minutely foretold in prophecy, the exact fulfilment of which in so many particulars was conclusive proof of the truth of his claims, and left no room to doubt that his own prediction would be fulfilled in the speedy coming of the Son of Man to judgment, as Daniel had seen him in his vision. In the Pauline Epistles and Hebrews and in the Gospel according to John the aim is not so much to prove that Jesus was the Messiah of Jewish expectation as that the Lord Jesus Christ, in whom Christians believed that they had salvation from their sins and the assurance of a blessed immortality, was a divine being, the Son of God, the Word of God incarnate; and this higher faith also sought its evidence in the Scriptures. The apologetic of the following centuries, especially that which addresses itself to Jewish objections, has the same chief topics: Jesus was the Christ (Messiah), and Christ is a divine being. Others, which also have their antecedents in the New Testament, are accessory to these, particularly the emancipation of Christians from the Mosaic law, or the annulment of the dispensation of law altogether, or the substitution of the new law of Christ; the repudiation of the Jewish people by God for their rejection of Christ, and the succession of the church, the true Israel, the people of God, to all the prerogatives and promises once given to the Jews.

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