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.

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.

Greatness of Soul Across the Ages

2019 ◽  
pp. 292-318
Author(s):  
Robert C. Roberts
Keyword(s):  
New Testament ◽  
Mutual Exclusion ◽  
Abraham Lincoln ◽  
Thomas Aquinas ◽  
The Other ◽  
Scottish Enlightenment ◽  
The New Testament ◽  
Greatness Of Soul ◽  
The Way ◽  
Strength And Toughness

That a virtue should be called magnanimity suggests that souls come in sizes. But what makes for this sizing? This chapter is framed between the Homeric heroic ideal embodied in the megalêtôr and the gentle but resolute American hero, the magnanimous Abraham Lincoln, interacting along the way with the other chapters in the volume. This chapter compares conceptions of greatness of soul (heart, spirit, mind), touching on Socrates, Aristotle, the New Testament, Stoicism, Yaḥyā ibn ‘Adī and al-Rāghib al-Iṣfahānī, Thomas Aquinas, Descartes, the Scottish Enlightenment, Kant, and Nietzsche. The story is one of diversity, indeed in some cases mutual exclusion, with overlap and continuities. But in the end the chapter suggests a certain evolution of our conception of human greatness in which the virtues of strength and toughness are integrated with those of generosity and compassion.

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.

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 The Iconography of the Sarcophagus in S. Ambrogio. Hope for Salvation through the Word of Christ

1970 ◽  
Vol 15 ◽  
pp. 283-294 ◽  
Author(s):  
Olaf Steen
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Early Christian ◽  
The New Testament ◽  
City Gates ◽  
The City ◽  
The Church ◽  
The Way

The sarcophagus in the church of S. Ambrogio in Milan is dated to about 390. The lid of the sarcophagus shows scenes and symbols connected to the New Testament. On the front and rear sides, we find Christ represented among the Apostles. Figures from the Old Testament are shown on the two short sides. In this way, the narrative scenes are well arranged, and the arrangement differs from other early Christian sarcophagi in which scenes from the Old and New Testament are places together without any apparent connection between the scenes. Rows of city-gates run around all four sides, forming the background for the reliefs. The city-gates invite the beholder to read the images not as isolated scenes, but as parts of a connected whole. In this paper, I will argue that the iconography of the sarcophagus can be interpreted as a complete programme. The programme emphasizes the teaching of Christ and the Apostles’ teaching-mission given by Christ. Taking into consideration the monument’s funerary context, the programme of the sarcophagus focuses on the Word or the teaching of Christ as the way to salvation.

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.

scholarly journals Reading Texts on The Violence of God in The Bible

2021 ◽  
Vol 20 (1) ◽  
pp. 117
Author(s):  
Gregorius Tri Wardoyo
Keyword(s):  
Key Words ◽  
New Testament ◽  
Old Testament ◽  
Historical Context ◽  
New Creation ◽  
The Bible ◽  
The New Testament ◽  
The Creation ◽  
The Way ◽  
Reading Texts

<p><em>Violent texts in the bible</em><em> both in the Old Testament or in the New Testament</em><em>, especially in the Old Testament, arise a problem</em><em> for a potential reader</em><em> on how to read </em><em>and understand their message and the theology of the author of the Book.</em><em> </em><em>For this reason, b</em><em>iblical scholars try to read it and they propose the way to read such texts</em><em>, such as to read them in the historical context of the Book itself, and interpret them as a reflection of the author and their experience</em><em>. This article tries to propose another way to read violent texts, in particularly that involve God as author of violent deeds. The methode of this discussion is exegetical analysis on the texts of the Old Testament</em><em>, especially on those which narrate the violent deeds of God </em><em>. The result of the study is the violent deeds of God aim to recreate the creation; that is why such violent texts might be read in the frame of the new creation.</em></p><p><strong><em>Key words</em></strong><em>: </em>Alkitab, Keluaran, Kekerasan, Allah, Penciptaan (Baru)</p>

scholarly journals Enkele Ou-Testamentiese perspektievve en die betekenis daarvan vir die bediening van die gemeente

1994 ◽  
Vol 28 (4) ◽  
Author(s):  
J. L. Helberg
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Kingdom Of God ◽  
Critical Approach ◽  
Ecological Responsibility ◽  
The New Testament ◽  
The Way

The soteriologic approach of Von Rad as well as the historical-critical approach of the Old Testament is presently regarded by many scholars as inadequate. Furthermore, there are calls for more attention to man's material needs and to man's ecological responsibility, as well as a call for more attention to the unity of the Old Testament. This article explores some basic alignments in the Old Testament and the way in which the theme of the kingdom of God can provide for the need created by these voices. The lines of thought are briefly drawn to the New Testament and to the implicit meaning of these lines of thought for the ministry.

Beyond the Things that are Written? St Paul's Use of Scripture

1981 ◽  
Vol 27 (3) ◽  
pp. 295-309 ◽  
Author(s):  
Morna D. Hooker
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The New Testament ◽  
In Christ ◽  
The Way

It seemed appropriate that a lecture given to honour a scholar whose concerns have been centred on the Old Testament, by someone whose field is the New Testament, should link together these two topics. I have therefore chosen to consider one aspect of the problem of the way in which the Old Testament is interpreted by New Testament authors: more specifically, the authority ascribed by one of them – St Paul – to the Old Testament in relation to the revelation of God in Christ.

“Distinct but Not Separate”: Historical Research in the Study of Jesus and Christian Faith

Horizons ◽  
1994 ◽  
Vol 21 (1) ◽  
pp. 130-141
Author(s):  
William M. Thompson
Keyword(s):  
New Testament ◽  
Historical Research ◽  
The Other ◽  
Christian Faith ◽  
The New Testament ◽  
The One ◽  
Human Family ◽  
The Way

“Distinct but not separate” is a venerable formula whose origins go back to the Council of Chalcedon's confession of 451 that Jesus' humanity and divinity are each distinct realities, yet at the same time united in the one person of the Savior himself. Jesus' singular personhood (= “not separate”) protected the New Testament insight that God really united himself with all humans in their historical and earthly condition through the deeds and words of Jesus himself. God's utterly personal oneness with Jesus was the way in which God became adoptively one with the whole human family and world. But this could only be a true union between God and humans if neither was swallowed up in the other, or reduced to the other. Union (we might say communion as well) presupposes oneness and difference. And so Chalcedon speaks of Jesus' divinity and humanity as remaining distinct. By our adoption in grace through Jesus (Rm 8:14–17) we ourselves are not pantheistically swallowed up in God, but retain our distinctiveness as humans as well.

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