scholarly journals Three perspectives on the Sabbath

2019 ◽  
Vol 53 (1) ◽  
Author(s):  
Francois P. Möller
Keyword(s):  
New Testament ◽  
Focal Point ◽  
Point Of View ◽  
The Other ◽  
The New Testament ◽  
In Christ ◽  
The Creation ◽  
The Law ◽  
The One ◽  
The Church

There is still confusion in theology and especially among members of the church concerning the fourth commandment and its observance. The following questions could be asked: What is the meaning of the Sabbath? What is the intention of rest on this day? Ought this commandment still be honoured like the other nine commandments of the Law? Does it still have any meaning for the church, or is Sunday a replacement for the Sabbath? The objective is to obtain greater clarity concerning the meaning, contents and application of the Sabbath as presented in both the Old and the New Testament. This is done from a dogmatic emphasis by dividing the Sabbath into three perspectives: The Creation Sabbath (God’s identification with it), the Covenant Sabbath (Israel’s identification with it), and the Atonement Sabbath (the church’s identification with it). This division does not assume three separate Sabbaths, but they are perspectives on the one Sabbath of God. The threefold perspective will contribute to a universal view on the Sabbath as presented in the creation narrative, the nation of Israel, and the church of the New Testament. This universal view is grounded in Christ who is the focal point, contents and connection between the three given perspectives. It is a Christocentric point of view that gives perception on the meaning, observance, application and message of the Sabbath for the church and every believer of our day.

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.

Scripture and Tradition

1953 ◽  
Vol 6 (2) ◽  
pp. 113-135
Author(s):  
Oscar Cullmann
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Point Of View ◽  
The Other ◽  
Knowing How ◽  
The New Testament ◽  
History Of ◽  
The Relationship ◽  
The Church

The problem of the relationship between Scripture and Tradition is in the first place a problem of the theological relationship between the apostolic period and the period of the Church. All the other questions depend on the solution that we give to this problem. The alternatives—co-ordination or subordination of Tradition to Scripture—derive from the question of knowing how we must understand the fact that the period of the Church is the continuation and unfolding of the apostolic period. For we must note right away that this fact is capable of divergent interpretations. That is why agreement on the mere fact that the Church continues the work of Christ on earth does not necessarily imply agreement on the relationship between Scripture and Tradition. Thus in my thesis developed in Christ and Time as well as in my studies on the sacraments in the New Testament I came considerably nearer to the ‘Catholic’ point of view. In fact I would affirm very strongly that through the Church the history of salvation is continued on earth. I believe that we find this idea throughout the New Testament, and I should even consider it the key for the understanding of the Johannine Gospel. I would maintain, moreover, that the sacraments, Baptism and Eucharist, take the place in the Church of the miracles performed by Jesus Christ in the period of the Incarnation. And yet I am going to show in the following pages that I subordinate Tradition to Scripture.

Two Forgotten Creeds

1913 ◽  
Vol 6 (3) ◽  
pp. 294-315
Author(s):  
Benjamin Wisner Bacon
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Short Interval ◽  
The Other ◽  
Son Of God ◽  
Right Hand ◽  
The New Testament ◽  
The Creation ◽  
Faithful Servant ◽  
The One

For the modern theologian there is an all-encompassing bond of perfectness in the New Testament in the doctrine of the Logos, found in the Johannine gospel and epistles. It links together the christology of the Synoptic writings, Mark, Matthew, Luke-Acts, and that of the epistles. It combines the primitive doctrine of Jesus the faithful “Servant” of God, glorified and exalted to God's right hand—a doctrine of “apotheosis,” as Baur called it—with the Pauline doctrine of “incarnation,”—Christ a pre-existent being, agent of creation, in the form and likeness of God, but self-emptied and abased, made for a little while lower than the angels, that for the suffering of death he might be made eternally higher than they, heir and lord of the creation. In the one—the Petrine christology, as we may call it because it is mainly represented in the speeches of Peter in Acts 2–5—the residence in heaven is an episode. God has taken up his faithful Servant for a short interval to his own right hand, delivering him out of the power of death, that, when his people have repented of their wicked rejection of him, he may send him again as the Christ, to restore the kingdom to Israel and reign forever on the throne of David in the renewed and glorified Jerusalem. In the other christology—the Pauline—the residence on earth is the episode. The drama's beginning and ending is in heaven. Viewed thus “under the aspect of the eternal” the brief period of abasement, poverty, and suffering, undertaken for the “reconciliation” of the animate world, is scarcely a moment of time. For our sakes the eternal Son of God “became poor,” he emptied himself and took upon him the form of a slave, and became obedient unto death, yea, even the (slave's) death of the cross; but therefore also “God highly exalted him and gave him the Name which is above every name, that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Human Identity and the Gospel of Reconciliation: Agenda For Mission Studies and Praxis in the 21st Century: An African Reflection

2009 ◽  
Vol 26 (1) ◽  
pp. 17-30
Author(s):  
Philomena Njeri Mwaura
Keyword(s):  
New Testament ◽  
21St Century ◽  
Presidential Address ◽  
The Other ◽  
Christian Identity ◽  
Human Identity ◽  
The New Testament ◽  
In Christ ◽  
The Church

AbstractIn her Presidential address, Philomena Mwaura explores the challenges posed to Christian identity in Africa by ethnocenticism which questions its authenticity despite a century of evangelization and the Church's tremendous growth. Tracing the markers of Christian identity to the New Testament which are characterized by transformation in Christ, love, unity and embrace of the other, she argues that only a people who are secure in their Christian identity can witness authentically to the Gospel and its appealing power. The ministry of reconciliation, as articulated by Paul, is an imperative in diverse contexts characterized by conflicting and competing identities that are ethnic, national and religious among others. The Church requires to equip itself for this ministry by being prophetic, vigilant, intrusive and in solidarity with the marginalized.

Paul's Opponents in II Corinthians

1971 ◽  
Vol 17 (3) ◽  
pp. 233-254 ◽  
Author(s):  
C. K. Barrett
Keyword(s):  
New Testament ◽  
The Other ◽  
Full Understanding ◽  
Look Back ◽  
The New Testament ◽  
The One ◽  
The Right ◽  
The Church

The continuing stream of hypotheses with regard to the Corinthian opposition to Paul will serve as a reminder that this opposition constitutes one of the crucial questions for the understanding of the New Testament and the origins of Christianity. It is not too much to say that a full understanding both of New Testament history and of New Testament theology waits on the right answering of this question. We can see pretty clearly that the development of Christianity in the first three decades after the crucifixion and resurrection of Jesus moved about two poles: on the one hand, the church of Jerusalem, some at least of whose leaders could probably look back to their association with Jesus during his ministry in Palestine, and, on the other, Paul, apostle as he himself but by no means all his contemporaries believed him to be, and the churches he founded in the non-Jewish world. How were these two groups related to each other? Did they act in concert or in opposition? These alternatives are far too simply put, and fail to do justice to the complexity of the facts; but the facts to which justice must be done include the data of II Corinthians, where Paul appears to be confronted by a rival apostolate.

Ordo

1956 ◽  
Vol 9 (2) ◽  
pp. 161-174
Author(s):  
Canon S. L. Greenslade
Keyword(s):  
New Testament ◽  
The Body ◽  
The Other ◽  
The New Testament ◽  
The One ◽  
The Church ◽  
Apostolic Church

The Church Militant, living and working in history as an organic and visible society, must have a structure and organs which express its nature and enable it to be what it is and to fulfil its function or mission. Whatever might be argued a priori about this structure and these organs, and whatever might be learned from the experiences of history through the centuries, it is plain from the New Testament that the apostolic church possessed institutions which were part of its structure and which existed in order to further its mission. Among these was a ministry of men distinguishable qua ministers from the other members of the body, a special organ of, and therefore within, the one body.

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.

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 Christ has Broken the Barrier Between Nations (Eph. 2:11-22): Challenge to Nigerian Christians As Peace Initiators

2020 ◽  
Author(s):  
Anthony Ikechukwu Ezeogamba ◽  
Francis Chuks Madukasi
Keyword(s):  
Fundamental Difference ◽  
Library Research ◽  
In Christ ◽  
The Law ◽  
The One ◽  
The Mind ◽  
The Church

The fundamental difference between the Jews and Gentiles is circumcision. This fact introduced a serious barrier between them. This is to the extent that they could not mingle or relate cordially. Thus, their relationship was like the one that exists between lepers and the healthy. Hence, Gentiles were excluded from membership of Israel, aliens with no part in the covenants of the fatherhood. Christ is the unifying force between the circumcised and the uncircumcised. With his blood, he absolved the Gentiles of all that used to distance them and made the circumcised to know that he is the end of the Law (Rom 10:4). Thus, through his blood he destroyed the hostility that used to be between them. Vv 19-22 expresses the value of this newly founded unity in Christ. Despite the above, there is still divisions in the Church today, hence, absence of peace in Christendom. This article therefore answers why it is so. It aims at showing that rivalry that exists among believers, exposes their insincerity and hypocrisy. It argues that if all Christians understand the mind of Christ in destroying the barrier that existed between nations (Gentiles and Jews), then the whole Christendom would have remained peaceful and truly under one head. Unless this happens, there will be no end to sectarianism, tribalism, and nepotism among Christian believers in Nigeria. The outcome of this article will be significant to all Christians. The method will be exegetical analysis of Ephesians 2:11-22 and Library research.

scholarly journals The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study

2020 ◽  
Vol 3 (2) ◽  
pp. 5-20
Author(s):  
Sayangi Laia ◽  
Harman Ziduhu Laia ◽  
Daniel Ari Wibowo
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
First Century ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
Theological Study ◽  
The Church ◽  
The Catholic Church

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

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