scholarly journals Die ontmoeting van wêrelde en die beginsel van sola Scriptura

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Yolanda Dreyer
Keyword(s):  
Jesus Christ ◽  
Biblical Interpretation ◽  
Reformed Tradition ◽  
Normative Power ◽  
The Bible ◽  
The World ◽  
Fusion Of Horizons ◽  
Point Of Departure

The meeting of worlds and the principle of sola Scriptura. Rather than function as a catalyst for unity, the Bible can be the cause of conflict among Christian believers. The Bible is also often the reason for strife, specifically in the Reformed tradition, even though Protestants uphold the creedal truism of sola Scriptura and though the authority of the Bible is seen as selfmandatory, transcending the normative power of ecclesiastical or confessional traditions. This article focuses on biblical interpretation as both a cause of disunity and a possible means to achieve greater unity. The point of departure is that biblical interpretation consists of a fusion of horizons; it is primarily about the fusion of two horizons, namely that of the Bible and that of the reader. However, both these horizons represent a great diversity of perspectives. A variety of readers interpret the Bible from diverse contexts. The Bible itself also communicates a diversity of ideas. Even the notion ‘Jesus Christ’ does not function as a unified or unifying concept. The article proposes that the idea of ‘Jesus’ cause’ (Sache Jesu) could provide continuity between the world of the reader and the world of a biblical passage.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals PENDOSA TERBESAR YANG MENERIMA KESELAMATAN (LUKAS 19:1-10)

2020 ◽  
Vol 4 (1) ◽  
pp. 89-100
Author(s):  
Sri Suwantie
Keyword(s):  
Jesus Christ ◽  
Religious Leaders ◽  
Way Of Life ◽  
Son Of Man ◽  
The Bible ◽  
The World ◽  
Human Effort ◽  
God's Work

The Bible states that all have sinned and have lost God's glory. The fact that all have sinned and have lost God's glory can only be resolved by God himself. All forms of human effort can never save him. God must come into the world in Jesus Christ to give salvation to sinners. For the Son of Man came to seek and save the lost. This is the purpose and mission of the coming of the Lord Jesus into the world that Luke the Gospel writer wants to convey. God often initiates His meetings with people He wants to be blessed with. God so loved a Zacchaeus who had been ostracized by his own people. God rejects the view of many people that staying in a sinner's house means taking part in the wrong way of life. God also rejects the view that the greatest sinner is far beyond the salvation that God has given. God states that the salvation that He has given to all people, for all nations. Zacchaeus found the Messiah, Jesus. He received Jesus joyfully. He found the Savior, he got salvation. His life underwent a change. The greatest sinner becomes justified. Religious leaders and many people are just busy justifying themselves. They considered Zacchaeus more sinful than them. Their views make it difficult for them to open their hearts to understand the salvation that God has given through Jesus Christ. Their eyes and ears became blind and deaf to see and hear God's work of salvation through Jesus Christ. Even their hearts are dull to feel the mercy of Jesus to sinners.Alkitab menyatakan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah. Kenyataan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah hanya dapat diselesaikan oleh Allah sendiri. Segala bentuk usaha manusia tidak akan pernah bisa menyelamatkan dirinya. Allah harus hadir ke dunia dalam Yesus Kristus untuk memberi keselamatan kepada orang berdosa. Anak Manusia datang untuk mencari dan menyelamatkan yang hilang. Inilah tujuan dan misi kedatangan Tuhan Yesus ke dalam dunia yang ingin disampaikan oleh Lukas si penulis Injil tersebut. Allah sering kali memprakarsai pertemuaanNya dengan orang-orang yang hendak dikaruniaiNya. Allah begitu mengasihi seorang Zakheus yang telah mengalami pengucilan oleh bangsanya sendiri. Allah menolak pandangan orang banyak bahwa menumpang di rumah seorang pendosa berarti mengambil bagian dalam cara hidupnya yang salah. Allah juga menolak pandangan bahwa seorang pendosa terbesar berada jauh di luar keselamatan yang Allah berikan. Allah menyatakan bahwa keselamatan yang diberikanNya untuk semua orang, untuk semua bangsa. Zakheus menemukan Mesias yaitu Yesus. Ia menerima Yesus dengan sukacita. Ia menemukan juruselamat, ia mendapatkan keselamatan. Hidupnya mengalami perubahan. Seorang pendosa terbesar menjadi seorang yang dibenarkan. Pemuka agama dan orang banyak hanya sibuk membenarkan diri mereka sendiri. Mereka menganggap Zakheus lebih berdosa dari mereka. Pandangan mereka membuat mereka sukar membuka hati mereka untuk mengerti keselamatan yang Allah berikan melalui Yesus Kristus. Mata dan telinga mereka menjadi buta dan tuli untuk melihat dan mendengar karya keselamatan Allah melalui Yesus Kristus. Bahkan hati mereka tumpul untuk merasakan belas kasihan Yesus kepada para pendosa.

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.

The Christian Understanding of Time

1951 ◽  
Vol 4 (1) ◽  
pp. 1-12 ◽  
Author(s):  
Emil Brunner
Keyword(s):  
Time Series ◽  
Jesus Christ ◽  
Epistle To The Hebrews ◽  
The World ◽  
Before And After ◽  
Christian Understanding ◽  
The Creation ◽  
First Time ◽  
Point Of Departure ◽  
Christian Message

The Christian understanding of time is characterised by an event which is the very centre of the Christian message, and of which it is said that it happened once and for all. This ephapax is evidently an essential part of the theology of St. Paul and of the Epistle to the Hebrews. The Christian conceives of time like everything else from this centre, i.e. from Jesus Christ, and therefore it is from this centre that our reflection upon the essence of time has to start. This must be stated explicitly because another point of departure has been suggested by traditional theology. Certainly it was an act of great intuition on the part of St. Augustine when in his Confessions he dared, for the first time in history, to put forward the idea that the world was neither timeless and eternal, nor created at a certain point in the time-series, but that the world and time were created together. Therefore if the world and time have the same beginning in creation, it becomes meaningless to ask what God did before the creation of the world. The whole schema of before and after, the framework of time, cannot be regarded as existing before creation, but as coming into being with creation, itself a temporal fact.

scholarly journals 'What These Cryptic Symbols Mean': Quotation, Allusion, and John Darnielle's Biblical Interpretation

2011 ◽  
Vol 19 (2) ◽  
pp. 109-128
Author(s):  
Keyword(s):  
Biblical Interpretation ◽  
The Bible ◽  
Wide Range ◽  
Mountain Goats ◽  
The World ◽  
Interpretive Methods ◽  
Christian Rock ◽  
Biblical Songs

AbstractThe Mountain Goats' repertoire of biblically-themed songs displays a salutary resistance to oversimplifying dichotomies. Their catalogue defies the imperative to fit into the "Christian rock"-vs.- mainstream "secular rock" market niches while at the same time it does not fit conveniently into the biblical-critical world's fascination with characterising certain interpretive methods as "legitimate" and others as "illegitimate." The Mountain Goats' songs don't challenge these dichotomies head-on, but they demonstrate the allusive richness available to an interpreter freed from rigid obeisance to these idols of the market and the library. Whereas in many popular interpretations, the Bible figures as an oracular repository of sacred law, or as a textbook of science and metaphysics, or a sourcebook for general spirituality, the Mountain Goats' biblical songs draw on the Bible as an all-too-human expression of how the world is (and will be), even when the appearances suggest otherwise. In cultivating a wide range of songs that reflects the Bible's characteristic underdetermination, the Mountain Goats make the moral and theological ambivalence of the Bible audible again without resolving that ambivalence into consoling or deplorable platitudes, theological dogmas or historical facts.

scholarly journals Postcolonial theory as a hermeneutical tool for Biblical reading

2008 ◽  
Vol 64 (1) ◽  
Author(s):  
Lazare S. Rukundwa
Keyword(s):  
Scientific Method ◽  
Postcolonial Theory ◽  
Biblical Interpretation ◽  
Religious Institutions ◽  
Time And Space ◽  
The Bible ◽  
The World ◽  
The Church

In this article, postcolonial theory is presented as a tool for Biblical interpretation, in an attempt to find colonial intentions (be they political, cultural or economic) that informed and influenced the writer’s context. Although criticism has been levelled at the church and other religious institutions for having, consciously or unconsciously, facilitated colonial conquests and imperial establishment all over the world, postcolonial theory calls them to a constructive reading that enables readers to see the concerns of the universal mission of justice. Postcolonial theory, as a tool for Biblical interpretation, deals with the Bible as a “cultural product” in time and space. However, as part of socio-scientific method, postcolonial theory encounters some crucial translation problems such as ethnocentrism and anachronism. Nevertheless, whatever hermeneutical tool the reader uses, it must yield two important things from Scripture reading: discovering life and discovering faith.

“The White Whale”

Karl Barth ◽  
2021 ◽  
pp. 362-382
Author(s):  
Christiane Tietz
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Human Beings ◽  
Church Dogmatics ◽  
The Bible ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Doctrine Of Creation ◽  
The One ◽  
The Trinity

Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.

In the Beginning was Chronology: An Early Eighteenth-Century Attempt to Model the Eschaton on the Creation

1994 ◽  
Vol 10 ◽  
pp. 151-166
Author(s):  
Johanna Roelevink
Keyword(s):  
Eighteenth Century ◽  
Jesus Christ ◽  
World History ◽  
The Bible ◽  
The World ◽  
Early Eighteenth Century ◽  
The Creation ◽  
End Of The World ◽  
In The Beginning

When T. S. Eliot contemplated the void and the darkness after the Creation, he assumed that there must have been a predetermined moment through which time was made: for without the meaning there is no time, and that moment of time gave the meaning.We are about to meet an early eighteenth-century scholar who tackled the very same problem, the relation between the lapse of’historical’ time and the ultimate meaning of history. But to him, like so many others, time just started with the movement of the stars, which mercifully also provided adequate means for measuring it. In the beginning was chronology. And in its inexorable progress the lapse of time would also in due course spell the end of the world. But when precisely? The answer of our particular scholar to this question sounds deceptively simple. The Bible teaches that God created the world in six days and rested on the seventh. Again, Holy Scripture reveals that to him one day is as a thousand years and a thousand years as one day. So here, by way of analogy, we have the outline of world history. Once having computed the date of the Creation, we can easily deduce that Our Lord Jesus Christ will return on 11 November 1740 to inaugurate his glorious reign.

Gnostic Biblical and Second Sophistic Homeric Interpretation

2018 ◽  
Vol 22 (2) ◽  
pp. 195-217
Author(s):  
Austin Busch
Keyword(s):  
Late Antiquity ◽  
Biblical Interpretation ◽  
Joint Analysis ◽  
Late Antique ◽  
Second Sophistic ◽  
The Bible ◽  
The World ◽  
Two Bodies

Abstract Gnostic biblical interpretation closely resembles, from a formal perspective, Second Sophistic interpretation of Homeric Epic, which no less than the Bible constituted canonical scripture in late antiquity. This becomes apparent when one compares rewritings of Homer in Philostratus’ Heroicus and in Dio Chrysostom’s Trojan Oration to biblical revision in the Secret Book of John, the Nature of the Rulers, and On the Origin of the World. This essay accounts for this resemblance with reference to ancient rhetorical textbooks and model compositional exercises (progymnasmata), which treat a rhetorical tactic identified as ἀνασκευὴ (“refutation”). It also ponders the implications and interpretive possibilities of joint analysis of these two bodies of late antique scriptural revision.

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