scholarly journals Constructing Protestant and Catholic Peters: A comparative study in the literary use of the New Testament and ecclesiastical tradition

2009 ◽  
Vol 30 (1) ◽  
Author(s):  
F. Hale
Keyword(s):  
Comparative Study ◽  
New Testament ◽  
Jesus Christ ◽  
Fictional Narratives ◽  
The New Testament

Just as literary authors have long taken liberties with the biblical accounts of Jesus Christ and shaped Him to fit their own agendas, they have also appropriated considerable artistic licence in enhancing the meagre information about Peter in the New Testament when constructing fictional narratives about him. A comparison of The Big Fisherman by the theologically liberal American Congregationalist Lloyd C Douglas and Simon Peter the Fisherman by the Austrian Catholic Kurt Frieberger illustrates how two accomplished novelists, drawing in part on similar sources, created markedly different and to some extent predictable images of this apostle. Neither novel is fully faithful to the New Testament evidence; both evince the influence of extrabiblical sources.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

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 The figure of Jesus Christ in the context of religious studies

2003 ◽  
pp. 146-157
Author(s):  
Pavlo Yuriyovych Pavlenko
Keyword(s):  
Roman Empire ◽  
New Testament ◽  
Significant Role ◽  
Jesus Christ ◽  
Early Christianity ◽  
Religious Studies ◽  
Historical Evidence ◽  
Christian Religion ◽  
The New Testament ◽  
Bruno Bauer

The study of the origins of the Christian religion has always been one of the most difficult problems. This is due, first of all, to the almost complete absence of specific historical evidence of early Christianity and of its founder, which in turn led to the emergence of the so-called "mythological theory" according to which Christianity emerged "spontaneously" in Palestine and is unknown in any way. F. Engels, who borrowed from Bruno Bauer the date of writing the Book of the Annunciation of John the Theologian, the last book of the New Testament canon, played a significant role in the formation of such views. In accepting this date, understanding of Christianity as a "spontaneous" phenomenon, initially representing the movement of the underprivileged masses of the Roman Empire, played a role. In this sense, any "spontaneity" automatically excluded the historicity of virtually all evangelical characters (according to Engels, all of them are nothing but mythological images). If neither Jesus nor his apostles existed, then the gospel narrative of Christ evolved from the myth of Christ as God to the myth of Jesus as God-man.

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

scholarly journals The New Testament of Our Lord and Saviour Jesus Christ

1841 ◽  
Author(s):  
Jotham Meeker ◽  
Francis Barker ◽  
Frank T Siebert
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
The New Testament

The Modern Paradox of Christ's Lordship

1959 ◽  
Vol 12 (4) ◽  
pp. 361-372
Author(s):  
Alexander Czégledy
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Epistle To The Hebrews ◽  
The World ◽  
Original Sense ◽  
The New Testament ◽  
Contradictory Statement

To proclaim that Jesus Christ is Lord over the world is to make a paradoxical statement. First, in the original sense of the word ‘paradox’, His lordship over the world is contrary to doxa, that is, received opinion, reason and experience. His sovereignty seems to the ordinary mind not less paradoxical than His mighty wonder of healing the man of the palsy which called forth the amazed exclamation: ‘We have seen strange things [paradoxa] today.’ We cannot see, neither can we prove the reality of His kingship. This is meant by the author of the Epistle to the Hebrews: ‘Thou hast put all things in subjection under his feet. … But now we see not yet all things put under him.’ Then another sense of the word is suggested—though probably to non—Greeks only—by the New Testament meaning of the word doxa, glory—‘paradoxical’ being something that is contrary to glory—not simply devoid of it, but appearing as the very opposite of royal splendour and might, as weakness, helplessness, shame and mortality. Also in this second sense the lordship of Christ is highly paradoxical. The visions of the Apocalypse assign power and glory to the Lamb that was slain. And thirdly, in modern usage, the word ‘paradox’ means an apparently self-contradictory statement in which the truth is expressed by two contradictory but necessary propositions. In this sharpened sense of the paradox one would express the lordship of Christ only in terms of those features which indicate His lowly service, weakness, humiliation and shame.

The Confession ‘Jesus is God’ in the New Testament

1957 ◽  
Vol 10 (3) ◽  
pp. 274-299
Author(s):  
A. W. Wainwright
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
World Council Of Churches ◽  
Rudolf Bultmann ◽  
The World ◽  
The New Testament ◽  
World Council

In a chapter of his book Glaube und Verstehen, recently translated into English under the title Essays Philosophical and Theological, Professor Rudolf Bultmann has discussed, by no means favourably, the Christological Confession of the World Council of Churches. The words of the Confession are: ‘The World Council of Churches is composed of Churches which acknowledge Jesus Christ as God and Saviour.’ Bultmann directs his attention chiefly to the confession that Jesus is God. In the New Testament he finds only one verse in which Jesus is un-doubtedly called God. That is John 20.28, in which Thomas addresses Jesus as ‘My Lord and my God!’ In contrast with this single example, there is in Bultmaann's opinion a great amount of evidence that the writers of the New Testament believed that Jesus was subordinate to His Father.

A Comparative Study of Colour Terms in Ttranslations of the New Testament into Macedonian and Albanian

2020 ◽  
Vol 15 (3-4) ◽  
pp. 113-126
Author(s):  
Alexandra I. Chivarzina
Keyword(s):  
Comparative Study ◽  
New Testament ◽  
Original Text ◽  
The New Testament ◽  
Colour Term ◽  
Similarities And Differences ◽  
Characteristic Features ◽  
Target Languages ◽  
Work Done ◽  
Colour Terms

The article considers the colour terms present in the New Testament in the Macedonian and Albanian languages. The characteristic features of the translation are determined by both the cultural unity and the lexical systems of the Balkan languages under consideration. Among the few contexts using colour terms, most are translated equally. This can be explained by both objective reasons (natural colour of objects) and general connotations attributed to the main colours of the spectrum. The attention of this study is focused primarily on the places in the text where different translation decisions have been made. However, it is impossible not to mention the most characteristic general features of colour term use in the New Testament in the Macedonian and Albanian languages. The study indicates the thoroughness of the work done by translators, who, considering the peculiarities of the colour term vocabulary of their language, sought to maximize the use of the lexical system in order to extremely accurately and easily convey the meaning of the original text. The connotations of the colour terms found in the text are mostly the same in the cultures and target languages under discussion. However, there are cases of using different lexemes in the same context in different places in the book. The similarities and differences in translations into Macedonian and Albanian help to understand how similar Balkan cultures see the New Testament and what they highlight as the most significant.

The Remaining New Testament Books as Sacred

2021 ◽  
pp. 171-205
Author(s):  
Donald Senior
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Acts Of The Apostles ◽  
Peter 1 ◽  
1 Peter ◽  
The New Testament ◽  
Unique Identity ◽  
1 John

In attempting to make the case that the defining reason the books of the New Testament are considered sacred is because of their focus on the unique identity of Jesus Christ, we have explored the Gospels, the Acts of the Apostles, and writings of Paul. We turn now, with the same conviction, to some of the remaining New Testament books. Our goal here is not to consider every book of the New Testament but to make the case that in the vast majority of them, their proclamation of Christ is central and defining. The books we will focus on in this chapter include Hebrews, James, 1 Peter, 1 John, and Revelation, taken in the order in which they appear in the canon. Despite the evident literary diversity of these texts, there is a commanding unity—a unity grounded in their focus on the figure of Jesus Christ. It is that varied but unifying portrayal found in these books which will command our attention in this chapter.

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