scholarly journals Jesus Christ as ancestor: An African Christian understanding

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Jaco Beyers ◽  
Dora N. Mphahlele
Keyword(s):  
Jesus Christ ◽  
Son Of God ◽  
Son Of Man ◽  
The People ◽  
Christian Understanding ◽  
The Way

Jesus Christ, the Son of God, Son of Man, Son of David, Lord (Kyrios), Rabbi and Messiah. These are some of the names used by Christians today and even by the people from the era of Jesus Christ to address him or to communicate with him. Others use them because they were taught that this is the way you talk about him or to him. People use all these different names to describe Jesus Christ according to their understanding, knowledge, trust and belief in him. This article will describe how the Sotho, who are African Christians, from the township of Mohlakeng in Randfontein, know, understand, trust and believe in Jesus Christ according to the title of Great Ancestor. Views of the inhabitants of Mohlakeng are used to describe the complexity of the issue. This article discusses what the meaning of the concept of ancestor entails and determines whether Jesus can indeed be referred to as Ancestor. There are different answers to this question.

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.

scholarly journals The voices that Ezekiel hears

2010 ◽  
Vol 196 (2) ◽  
pp. 101-101 ◽  
Author(s):  
George Stein
Keyword(s):  
Son Of Man ◽  
The People ◽  
The Voice ◽  
Command Hallucinations ◽  
The Way

Like any prophet, Ezekiel hears the voice of God and it is his prophetic task to relay God's message onto the people. He hears the voice of God more often (93 times) than any other prophet, and the way God addresses him as ‘son of man’ or ‘mortal’ is also unique. Ezekiel experiences a variety of other auditory phenomena, including command hallucinations which are not described in any other prophet, 3:3 ‘He said to me; mortal eat this scroll that I give to you and fill your stomach with it. Then I ate it; and in my mouth it was as sweet as honey.’

scholarly journals A Theological Implication of ‘Humility’ in Mark 10: 13-16 from the Perspective of the Parable of the Kingdom of God

2019 ◽  
Vol 2 (2) ◽  
pp. 83
Author(s):  
Halim Wiryadinata
Keyword(s):  
Twentieth Century ◽  
Liberation Theology ◽  
Jesus Christ ◽  
Kingdom Of God ◽  
Historical Jesus ◽  
New Approach ◽  
The People ◽  
History Of ◽  
Theological Implication ◽  
The Way

The parable of the Kingdom of God brings the seriousness of studying about the meaning of what the Lord Jesus Christ wants to say. There are many arguments to say about the meaning of the Kingdom of God, while a new approach of the twentieth century appears. The study of historical Jesus by N. T Wright gives the idea of Jesus, Israel, and the Cross. If the parable of the Kingdom of God is retelling the story of Israel, then the new concept of the Kingdom of God should be different from the old Israel. The concept of humility should be seen as the way out of the Kingdom of God. Mark 10: 13 – 16 where the Lord Jesus Christ uses the concept of the little children, it apparently shows the helplessness and humility concepts as the way out for the Kingdom of God. However, the concept of humility should be seen as the proclamation of the Kingdom of God in the perspective of a mission to the people. Finally, the concept of humility also should not beyond the limitation of the Gospel. It should be in the line of the meaning of the Gospel itself. We are encouraged not to repeat what history happens, but rather to learn from the history of Liberation Theology.   

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.

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.

scholarly journals Humanity matters: The strange priestly yes of God actualised amidst the struggles of life

2020 ◽  
Vol 5 (1) ◽  
pp. 123-140
Author(s):  
Anlené Taljaard
Keyword(s):  
Jesus Christ ◽  
Natural Theology ◽  
Karl Barth ◽  
Son Of God ◽  
Son Of Man ◽  
Redemptive History ◽  
History Of ◽  
The One ◽  
Insight Into

Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.

Kristologi Dalam Injil Sinoptik

2016 ◽  
Vol 1 (2) ◽  
pp. 42-56
Author(s):  
Daniel Tumbel
Keyword(s):  
Jesus Christ ◽  
Complete Picture ◽  
Clear Understanding ◽  
Son Of God ◽  
Son Of Man ◽  
God's Word

Confusion may occur in considering Jesus’ function in the Gospels without comprehending the different terminology used for Him. Without a clear understanding of such terms that are appled to Jesus, one will be left with a fragmentary perspective of the person of Jesus, which will result in misinterpreting God’s Word and miss His will for believers. The Gospels are the biographies that develop the life of Jesus Christ. They are the seed-bed from which Jesus’ twelve apostles and other followers derived most their theology and information about Him. Within the study Christology found in gospel genre, understanding the following five terms gives a complete picture of Jesus: Christ, Lord, Servant of Yahweh, the Son of Man, and the Son of God.

‘Was kann aus Nazareth schon Gutes kommen?’ (Joh 1.46). Die Bedeutung des Judeseins Jesu im Johannesevangelium

2000 ◽  
Vol 46 (1) ◽  
pp. 21-41 ◽  
Author(s):  
THOMAS SÖDING
Keyword(s):  
Jewish People ◽  
Fourth Gospel ◽  
Son Of God ◽  
Essential Aspect ◽  
The People ◽  
The World ◽  
History Of ◽  
The Cross ◽  
The One ◽  
The Way

The polemic against ‘the Jews’ in the Fourth Gospel is often realized and criticized. But John also points out that Jesus himself is a Jew. This is the way John draws the line of his incarnation theology into the ‘history’ of Jesus, narrated in the gospel. As ‘prophet’ (4.19) Jesus the ‘Jew’ (4.9) is ‘the Saviour of the world’ (4.42); as man, coming from Nazareth in Galilee (1.46; 4.43f; 7.41), Jesus is the Messiah, born in Bethlehem (7.42): well known as ‘son of Joseph’ (1.45; 6.42), unknown as ‘Son of God’ (cf. John 1.19). On the cross Jesus the ‘King of the Jews’ (19.19) dies ‘for the people’ and ‘for the scattered children of God’ (11.50ff). It is an essential aspect of John's Christology that Jesus belongs to his Jewish people. This theological fact, founded in the identity of the one God, shows the so-called anti-Judaism of John in a new light.

Beyond Minimalism

Grotiana ◽  
2014 ◽  
Vol 35 (1) ◽  
pp. 119-157
Author(s):  
Mark Somos
Keyword(s):  
Free Will ◽  
Jesus Christ ◽  
Religious Practice ◽  
Early Church ◽  
Son Of God ◽  
Religious Truth ◽  
Son Of Man ◽  
The Bible ◽  
The Trinity

This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).

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.

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