scholarly journals Man - "Debtor of the God"

enadakultura ◽  
2021 ◽  
Author(s):  
Eka Oragvelidze
Keyword(s):  
New Testament ◽  
Image Of God ◽  
Human Existence ◽  
Original Sin ◽  
The Sun ◽  
New Man ◽  
The New Testament ◽  
The One ◽  
The Image Of God ◽  
Poetic Work

The main objecvtive of Davit Guramishvili's poetic work is getting to know one’s self. Thus, the author’s lyrical "I" is clearly visible in the poem. In order to get to know one’s self, meaning of the human existence needs to be explored. The image of God as well as the sinful nature has been inherited in the humankind.Christ has redeemed the humankind from the captivity of original sin, paying the "old debt". "Davitiani” is based on such Christian ideology. On the one hand, the poet notes that God undertook the obligation to save his creatures in the first place. At the same time, Davit Guramishvili believes that he is indebted to God as he is born as his image, in his likeness. The second reason behind man's duty to God is the redemption of sins and the restoration of damaged image. The New Testament has imposed a "new debt" on mankind.The main purpose of the "new man", which is deification, begins with the discovery of the likeness of God in himself, then - with repentance of the sins. At the end, the person on the path of personal perfection meets God.Davit Guramishvili's lyrical character also starts to strive for "deification". He regrets that he has been robbed of the light of the Lord. Like a sinful Adam he is dressed in leather, and deprived of the sun of paradise, is buried in the abyss of hell.Remembering the passion of the Savior on the cross is the duty of the Christian. He should sympathize with and mourn the martyrdom of Jesus with his own sins. The most ardent co-sufferer of the sufferings of Christ is the Mother of God. The poet's lyrical protagonist recalls the tragedy of Golgotha ​​and seems to feel the pain inflicted by the Lord’s wounds, expressing the communion of the sufferings of the Virgin. David Guramishvili, as a Christian author, thus becomes an accomplice of the Lord's passion.Such a principle of liturgical thinking in the work of David Guramishvili, first of all, relies on the idea of St. Paul the Apostle, according to which the man would gain life in Christ through crucifixion. Such a concept is also revealed in the old Georgian theological poetry. It is noteworthy that the poet's lyrical protagonist will also replace Adam and by considering his mourning as his own tragedy, he tries to establish a personal "I".The poet sympathizes with the Adam's sin. However, he rejoices by the fact that he is freed from the "old debt" and this time he feels a new duty towards the Savior, Christ. For Davit Guramishvili, the poetic path has become an arena of spiritual victory in order to get to know one’s self. Therefore he establishes a personal lyric based on liturgical consciousness. The poet, through his work, aims to glorify the Savior, express gratitude and love towards him and thus pay the "new debt“.

scholarly journals Image (of God) as ethical injunction: A social-scientific perspective

1995 ◽  
Vol 51 (2) ◽  
Author(s):  
P. Van Staden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Image Of God ◽  
Religious Symbol ◽  
Metaphorical Language ◽  
The New Testament ◽  
Social Scientific ◽  
The Image Of God

Taking cognizance of the fact that language - especially metaphorical language - can be expressive of deeplying cultural or religious symbol sets in man, the study explores the  possible original content of the syntagma εἰΚὼν ΤΟῦ θεΟῦ in both the Old and the New Testament. It is argued that there is a definite shift in the symbol set of which the concept (metaphor) 'image of God' is expressive. Whilst the Old Testament usage of the term probably attests to the conviction that humankind is part of the genus God and may even resemble him physically, the New Testament substitutes Jesus Christ for man as the primary carrier of the 'image of God'. Humankind in general does not reflect that image any more. It is only to be found in those who through faith in Jesus Christ regain the image of God. Our thesis is that the concept of 'image' is to be regarded as much an ethical injunction as it is an ontological state-ment. The faith of adherents to the community of believers finds expres-sion in distinctive behavior - that is, in conduct that clearly identifies them as reflecting the image of God.

Das Alte Testament in christlicher Perspektive

2017 ◽  
Vol 77 (2) ◽  
pp. 88-100
Author(s):  
Bernd Oberdorfer
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Image Of God ◽  
Historical Criticism ◽  
Christian Perspective ◽  
Christian View ◽  
The New Testament ◽  
Human Reality ◽  
History Of ◽  
The Image Of God

Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.

Ultimate Triumph

1961 ◽  
Vol 14 (2) ◽  
pp. 156-171 ◽  
Author(s):  
Charles S. Duthie
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Image Of God ◽  
Community Or ◽  
Long Run ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
The Image Of God

It is a matter of agreement among Christians that there shines throughout the New Testament writings the bright hope, the clear assurance that in the long run, however long the run, God will triumph. He will achieve the fulfilment of the purpose disclosed in Jesus Christ. In that consummation God Himself, in the phrase of Paul, will be ‘all in all’. But as soon as we affirm our belief in this final victory, an inevitable question raises itself in our minds. Will that triumph be complete? Will all who have been fashioned in the image of God be united with Him within the redeemed community? Or will some persist obstinately for ever in the repudiation of His grace, self-excluded from Heaven? If God wills that all men shall be saved, if He was truly in Christ reconciling the world to Himself, if it is His purpose to gather up all things in Christ, are we not driven towards the expectation, perhaps even the certainty, that at the last all shall have found their way, or been led, to God ‘who is our home’?

scholarly journals Is the Whole Being of Man Created in the Image of God?

2020 ◽  
pp. 80-103
Author(s):  
Сергий Фуфаев
Keyword(s):  
New Testament ◽  
Image Of God ◽  
Orthodox Church ◽  
Original Image ◽  
Human Soul ◽  
The World ◽  
The New Testament ◽  
The Creation ◽  
The Image Of God ◽  
Comprehensive Study

В данной статье предпринята попытка ответить на вопрос «Всё ли существо человека создано по образу Божию?» в свете некоторых библейско-богословских аспектов Предания Церкви. В святоотеческой экзегезе существуют противоречивые суждения относительно того, что именно в человеке соответствует образу Божию. В этом плане святоотеческие суждения можно условно разделить на две основные позиции: 1) образ Божий заключён в душе человека и её силах; 2) образ Божий заключён во всём существе человека. Вторая позиция более проблематична. Однако и первая позиция содержит в себе проблему. В целях выяснения того, какая святоотеческая позиция является наиболее обоснованной, автор обращается к повествованию Книги Бытия о сотворении человека, некоторым местам Нового Завета, в которых говорится, в каком отношении к Богу должен находиться человек, к святоотеческим толкованиям, а также к догматам Православной Церкви. По итогам данного комплексного исследования автор пришёл к двум основным выводам: 1) образ Божий заключён во всём существе человека, которое при этом, однако, содержит в себе и образ мира; 2) образ Божий предельно похож на Первообраз. This article attempts to answer the question «is the whole being of man created in the image of God?» in the light of some biblical and theological aspects of the ecclesiastical tradition. There are contradictory judgments in patristic exegesis as to what exactly in man corresponds to the image of God. In this regard, patristic judgments can be divided into two main positions: 1) the image of God is enclosed in the human soul and its forces; 2) the image of God is enclosed in the entire being of man. The second position is more problematic. However, the first position also contains a problem. The purpose of research is to find out what patristic position is the most reasonable. To this end, the author refers to the narrative of Genesis about the creation of man, some passages in the New Testament that say in what relation to God a person should be, to patristic interpretations, as well as to the dogmas of the Orthodox Church. Аccording to the results of this comprehensive study, the author came to two main conclusions: 1) the image of God is enclosed in the whole being of man, however, the whole being of man contains the image of the world; 2) the image of God is extremely similar to the original Image.

Animality and Identity: Human Nature and the Image of God

2018 ◽  
pp. 89-117
Author(s):  
Eric Daryl Meyer
Keyword(s):  
Human Nature ◽  
New Testament ◽  
Image Of God ◽  
Imago Dei ◽  
Human Beings ◽  
The New Testament ◽  
Genesis 1 ◽  
Human Uniqueness ◽  
Book Of Daniel ◽  
The Image Of God

This chapter works to refigure humanity’s place in creation, shifting from accounts centered in the imago dei that inculcate a sovereign anthropological exceptionalism and toward an account in which human beings find themselves personally and spiritually constituted by relations with nonhuman creatures. To that end, the chapter balances conventional emphasis on Genesis 1 with a reading of Nebuchadnezzar’s character arc in the book of Daniel, which configures sovereignty and human uniqueness in a very different way. Moving to the New Testament Gospels, the chapter suggests that one’s identity in the Realm of God is always determined from the perspective of the oppressed. Following this insight through, the chapter imagines who human beings might be in the eyes of various nonhuman neighbors, from pets to animals confined in factory farms.

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.

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 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.

The Use of evangelicus in the Paraphrases

2017 ◽  
Vol 37 (2) ◽  
pp. 137-160
Author(s):  
Dean Simpson
Keyword(s):  
New Testament ◽  
Historical Context ◽  
The Other ◽  
Word Study ◽  
Semantic Categories ◽  
The New Testament ◽  
The One

This article is a word study that analyses and interprets how Erasmus uses the adjective evangelicus, -a, -um in his New Testament Paraphrases. The development of the idiom ‘gospel-blank’ (evangelicus + noun) is analyzed diachronically; the phrases denoting gospel things are divided into six semantic categories. The study shows, on the one hand, that there is a general consistency in how evangelicus is used, the most common pairings predominating in most Paraphrases on the Epistles and Gospels, while, on the other, there is some broadening and lowering of the nouns with which evangelicus is joined, moving from the Paraphrases on the Epistles to the Gospel Paraphrases. Erasmus’ changing attitude to the project of paraphrasing the New Testament provides biographical and historical context in which to place the study’s findings. The study concludes by highlighting the New Testament Paraphrases as Erasmus’ humanistic response to worsening divisions in the early 1520s.

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