John Vernon, The Compleat Scholler; or, a Relation of the Life, and Latter-End Especially, of Caleb Vernon Who Dyed in the Lord on the 29th of the Ninth Month, 1665. Aged Twelve Years and Six Months. Commending to Youth the Most Excellent Knowledge of Christ Jesus the Lord

The article analyses the reaction of the press to the publication of A Writer’s Diary in 1873. It aims to answer the question of why leading daily newspapers such as Golos, Sankt-Peterburgskie Vedomosti, Birzhevye Vedomosti, Novoye Vremya, did not accept and negatively evaluated Dostoevsky’s work as columnist and editor of the Grazhdanin. Dostoevsky returned to the newspaper business with a new genre, and from the very beginning of A Writer's Diary he declares his unlimited freedom of choice about the topics and format of his conversations with the reader. This fact immediately distinguished him from other columnists, who usually followed the standards of the feuilleton (a genre normally dedicated to the latest news), and strictly obeyed their editorial policies, constantly taking into account the publisher’s “wishes”. Columnists from leading newspapers in 1873–1874 could not find similarities between their work and Dostoevsky’s, between his method of describing reality and theirs, and so they neither could nor wanted to see the author’s novelty and originality that went beyond the established newspaper practice, to be surprised by the courage and innovation of his Writer’s Diary. Instead, most of the journalists (Lev Panyutin, Arkady Kovner, Mikhail Wilde and others) chose to be “critical” and – using irony, satirical attacks, sarcastic comments mockingly sought to undermine Dostoevsky’s authority as a columnist and discredit the values that he put above all in A Writer's Diary in 1873 (a “heartfelt” knowledge of Christ, the purification through suffering, the preservation of a relationship with the people). The article attempts to trace the development of this controversy and the factors that influenced its contents.

Download Full-text

The Knowledge of Christ

10.5040/9781472549914 ◽

1999 ◽

Keyword(s):

Knowledge Of Christ

Download Full-text

The Knowledge of Christ Jesus my Lord: The High Christology of Philippians 3:7-11

Journal of Biblical Literature ◽

10.2307/3266421 ◽

1998 ◽

Vol 117 (1) ◽

pp. 155

Author(s):

Moises Silva ◽

Veronica Koperski

Keyword(s):

Knowledge Of Christ

Download Full-text

Membentengi Pemuda Gereja dari Ajaran Guru Palsu Melalui Pemahaman 2 Petrus 3:3

Jurnal Teologi Berita Hidup ◽

10.38189/jtbh.v3i2.70 ◽

2021 ◽

Vol 3 (2) ◽

pp. 284-304

Author(s):

Santy Sahartian

Keyword(s):

Young People ◽

Word Of God ◽

Peter 1 ◽

Day Of The Lord ◽

The People ◽

Knowledge Of Christ ◽

The Right ◽

2 Peter ◽

Second Coming

Based on 2 Peter 3: 3 latter-day life is the appearance of mockers called false teachers carrying false teachings, namely denying Jesus as a savior, turning the day of the Lord or the day of the second coming of Jesus, and rejecting the Word of God. The lives of these false teachers only follow the passions. Adultery, obscene, all of it to blaspheme the glory of God. To fortify youth in dealing with heresies and living according to lust is to provide proper teaching and formation on the knowledge of Christ in 2 Peter 1: 5-7. The growth of true faith, namely to the faith of virtue, to the virtue of knowledge, to the knowledge of self-mastery, to the mastery of perseverance, to the perseverance of godliness, to the piety of love for you, to your love for all people. Where this love does not demand reciprocity, this love is the love that is willing to sacrifice for the people it loves. With the right knowledge of Jesus, it will be difficult for young people to influence teachings that are not true.Kehidupan zaman akhir berdasar 2 Petrus 3:3 adalah tampilnya pengejek-pengejek yang di sebut guru palsu membawa ajaran sesat, yaitu menyangkal Yesus sebagai juruselamat, memutarbalikan hari Tuhan atau hari kedatangan Yesus yang kedua kalinya, dan menolak Firman Allah. Kehidupan guru-guru palsu ini hanya mengikuti hawa nafsu. Nafsu zinah, cabul, semuanya itu kepada menghujat kemuliaan Allah. Untuk membentengi pemuda dalam menghadapi ajaran-ajaran sesat dan kehidupan menuruti hawa nafsu adalah dengan memberi pengajaran dan pembinaan yang tepat tentang pengenalan akan Kristus dalam 2 Petrus 1:5-7. Adanya pertumbuhan iman yang benar, yaitu kepada iman kebajikan, kepada kebajikan pengetahuan, kepada pengetahuan penguasaan diri, kepada penguasaan diri ketekunan, kepada ketekunan kesalehan, kepada kesalehan kasih akan saudara, kepada kasih saudara kasih semua orang. Di mana kasih ini tidak menuntut balasan, kasih ini adalah kasih rela berkorban bagi sesama yang dikasihinya. Dengan pengenalan yang benar akan Yesus , maka pemuda akan sulit di pengaruhi ajaran yang tidak benar.

Download Full-text

The Consciousness and Human Knowledge of Christ According to Lonergan and Balthasar

Lumen et Vita ◽

10.6017/lv.v1i1.1699 ◽

2011 ◽

Vol 1 (1) ◽

Author(s):

Aaron Pidel S.J.

Keyword(s):

Bernard Lonergan ◽

Human Consciousness ◽

Human Knowledge ◽

Divine Nature ◽

Hans Urs Von Balthasar ◽

Beatific Vision ◽

The Face ◽

Knowledge Of Christ

Bernard Lonergan and Hans Urs von Balthasar both gave considerable attention to the consciousness and human knowledge of Christ. In their respective treatments of this topic, both theologians evince common tendencies. Both are at pains to develop a model of Christ’s human consciousness that 1) avoids the impression of psychological dualism, 2) acknowledges Christ to be a unique comprehensor (beholder) of the divine nature, and yet 3) shows Christ to be a true viator (wayfarer), learning and discerning in a genuinely human fashion. Lonergan does this through his model of “ineffable knowledge,” and Balthasar through “mission consciousness.” On the face of it, they seem to disagree as to whether Christ possessed the so-called visio beata (beatific vision)—with Lonergan answering affirmatively and Balthasar answering negatively. Nonetheless, because they understand the meaning of this attribution differently, it seems likely they are divided more at the level of verbal formulation than at the level of conceptual judgment. Both consciousness Christologies prove convergent and complementary.

Download Full-text