scholarly journals Johannæisk filosofi?

2017 ◽  
Vol 80 (1) ◽  
pp. 51-69
Author(s):  
Jesper Tang Nielsen
Keyword(s):  
Eternal Life ◽  
Fourth Gospel ◽  
Major Argument ◽  
Philosophical Questions ◽  
The Way

The article presents and discusses Troels Engberg-Pedersen’s new book on the Fourth Gospel. Engberg-Pedersen argues that the gospel is a philosophical narrative in the way that it in its narrative about Jesus poses and answers philosophical questions about theology, epistomology, cosmology and ethics. One major argument in the book is that John adheres to a Stoic understanding of pneuma. The Stoic pneuma has both an ontological and a cognitive side. In the Fourth Gospel it is exclusively given to Jesus in his baptism and is present in his words. In his resurrection he is transformed into pure pneuma and returns to his disciples in order to convey the pneuma to them. This is what gives them eternal life. The article raises exegetical questions to this interpretation. It argues that the traditions behind the Johannine pneuma are more complex and the narrative is more complicated than Engberg-Pedersen allows for.

Eschatology and Time in the Gospel of John

2018 ◽  
Author(s):  
Ruben Zimmermann
Keyword(s):  
Gospel Of John ◽  
Life Time ◽  
Eternal Life ◽  
Fourth Gospel ◽  
Linguistic Expression ◽  
Complex Issue ◽  
Recent Scholarship ◽  
The Way

The article discusses the complex issue of time and eschatology in the Fourth Gospel. To get a grip on John’s eschatology it is necessary to take seriously John’s own use of language, and not to let the issue be determined solely by categories or terms (such as ‘eschatology’ and ‘apocalypticism’) introduced by scholars. It is essential to understand John’s eschatology as an aspect of the Gospel’s broader concept of time and the way in which this concept is given linguistic expression. This approach allows more recent, in particular narratological, methods to be applied to determine the Gospel’s concept of time. The article addresses the following topics: present and future eschatology in recent scholarship; the fusion of temporal horizons in the Farewell Discourses; motifs of time and eschatology, such as ‘the hour’, ‘the last day’, and ‘eternal life’; time and narration in John; and implications for John’s theology and ethics.

Introduction

2017 ◽  
Author(s):  
Paul Cefalu
Keyword(s):  
Early Modern ◽  
Human Nature ◽  
Early Modern Period ◽  
Eternal Life ◽  
Synoptic Gospels ◽  
Fourth Gospel ◽  
Modern Period ◽  
Saint John ◽  
Pauline Theology

The introductory chapter argues that, during the early modern period in England, the Fourth Gospel and First Epistle of Saint John the Evangelist were as influential as Pauline theology and, in many respects, more influential than the Synoptic Gospels of Matthew, Mark, and Luke. The chapter outlines several features of a distinctive, post-Reformed, English Johannine devotionalism: a high Christology that emphasizes the divine rather than human nature of Christ; the belief that salvation is achieved more through revelation than objective atonement and expiatory sin; a realized eschatology according to which eternal life has been achieved and the end-time has already partially arrived; a robust doctrine of assurance and comfort, usually tied to Johannine eschatology and pneumatology; and a stylistic and rhetorical approach to representing these theological features that often emulates John’s mode of discipleship misunderstanding and irony not found to a comparable degree in the Synoptic writings.

A Neglected Feature of the Christology of the Fourth Gospel

1975 ◽  
Vol 22 (1) ◽  
pp. 32-51 ◽  
Author(s):  
B. A. Mastin
Keyword(s):  
New Testament ◽  
Fourth Gospel ◽  
General Terms ◽  
The New Testament ◽  
The Way

Because the term θεóς is used so infrequently of Jesus in the New Testament, it is not surprising to find that there are relatively few discussions of it as a christological title. However, it may be of value to investigate the way in which the Fourth Gospel speaks of Jesus as ‘God’ since its usage differs somewhat from that of the rest of the New Testament. First, the extent to which the New Testament describes Jesus as God will be surveyed, and this will be contrasted in general terms with the approach of the Fourth Evangelist. Then the passages in the Fourth Gospel which may call Jesus ‘God’ will be examined in more detail, and an attempt will be made to establish the way in which this designation is used by the evangelist. Next it will be asked how the distinctive usage of the Fourth Gospel came to be adopted. Finally the view that the word θεóς expresses a functional christology will be considered.

Ti Emoi Kai Σoi

1985 ◽  
Vol 31 (4) ◽  
pp. 582-586 ◽  
Author(s):  
Arthur H. Maynard
Keyword(s):  
Fourth Gospel ◽  
The Way

In John 2. 4 there is a peculiar Greek idiom which has not only given almost every translator difficulty, but which is, in the opinion of the writer, both a key to the way in which the author of the Fourth Gospel used his sources, and to his interpretation of Jesus. The verse reads ‘And Jesus said to her: τί έμοί καί σοί; woman, my hour has not yet come.’

scholarly journals ‘God kan net doen wat God wel doen’: Petrus Abelardus se Megariaanse argument in Theologia ‘Scholarium’, Opera Theologica III

2011 ◽  
Vol 67 (1) ◽  
Author(s):  
Johann Beukes
Keyword(s):  
Specific Reference ◽  
Medieval Philosophy ◽  
Restricted Access ◽  
Master Argument ◽  
Philosophical Questions ◽  
The Way

‘God can only do what God does do’: Peter Abelard’s Megarian argument in Theologia ‘Scholarium’, Opera Theologica III Peter Abelard’s contribution to a constellation of central themes in post-Carolingian medieval philosophy, namely on causation, necessity and contingency, with its discursive undertone of the relation between potentiality and actuality, is worked out in a rather informal way in one of his later works, Theologia ‘Scholarium’. Typical of the fusion of philosophical questions and theological premises in medieval philosophy, Abelard addresses the issue by asking whether God can only do what God does. Abelard argues that God can do or not do or omit doing only those things which God does do or does not do or omits doing and that God can do or can not do or omit doing those things only in the way or at the time at which God does and not at any other. Given Abelard’s fragmented and restricted access to the Aristotelian corpus regarding causality, how did he come to this Aristotelian-orientated conclusion? This article stresses the ancient quality of Abelard’s argument from another angle, reminiscent of the so-called Master Argument of the Megarians, with specific reference to the dialectical legacy of Diodorus Cronus, according to whom what can be is what is: what is, in turn, is what must be. Actuality, for the Megarians, exhausts potentiality. The path of actuality cannot be undermined or compromised by issues of potentiality. God’s actions are thus for both the Megarians and Abelard strictly determined and determining. God, in the end, can only do what God does. This article contributes to scholarship in medieval philosophy or theology by making this connection explicit and by thoroughly exploring the link between Abelard and his ancient predecessors.

scholarly journals Estudio iconográfico del panteón de las familias Erades-Navarro en el cementerio Nuestro Padre Jesús de Murcia

2019 ◽  
pp. 77-94
Author(s):  
María Dolores Palazón Botella ◽  
José Antonio Molina Gómez
Keyword(s):  
Eternal Life ◽  
Christian Religion ◽  
Works Of Art ◽  
The Way

La simbología de la muerte escribiría una destacada página en el panteón que las familias Erades-Navarro elevarían en el cementerio de Nuestro Padre Jesús de Murcia, a través de un complejo escultórico realizado por la saga Ibáñez. En su configuración los elementos iconográficos conjugarían repertorios clásicos de la muerte con otros propios de la religión cristiana. El presente trabajo indaga en la composición e interpretación de los mismos a través de un estudio iconográfico que focaliza la atención en el valor de los signos y su exegesis. A partir del cual se demuestra que la finalidad del conjunto fue recrear y remarcar el camino hacia la vida eterna y la resurrección. Principios que subyacían en la consideración antropológica de la muerte. The Erades-Navarro families ordered the construction a common burial place (in the urban cemetery of Nuestro Padre Jesús, Murcia) where works of art created by the Ibañez wokshop do reflect a rich death symbolism. Iconographic elements are combined with classical repertoires of death among others which are typical of the christian religion. This paper explores their composition and interpretation implementing an iconographic study that focuses the attention on the value and meaning of signs. We think it is probed that aim of artists was to recreate and accentuate the way to eternal life and the resurrection, two founding forms of the anthropological understanding of death.

'Erro de Descartes' ou Erro de um Título?

1996 ◽  
Vol 4 (7) ◽  
pp. 163-170
Author(s):  
Maria Luísa Ribeiro Ferreira ◽  
Keyword(s):  
Body Problem ◽  
Body Interaction ◽  
Central Thesis ◽  
Broad Concept ◽  
Mind Body Problem ◽  
The Mind ◽  
Philosophical Questions ◽  
The Way

In this article we summarize the central thesis of A. Damásio in his book Descartes' Error. We appreciate the scientifical interest of this work but we criticize the way some philosophical questions are stated, namely the concept of reason and Descartes’ contribution to the mind - body problem. When Damásio accuses Descartes of being guilty for sustaining a «disimbodied mind», he forgets the works where this philosopher explores the mind-body interaction and his broad concept of thinking as including feeling and will. Therefore, we question the title of this work and the false expectations it can produce on his readers.

scholarly journals Die Areopagusrede (Hand. 17:22-31) – ’n verkenning van homiletiese elemente

2005 ◽  
Vol 39 (4) ◽  
Author(s):  
C. J.H. Venter
Keyword(s):  
Speech Acts ◽  
The Body ◽  
Eternal Life ◽  
Selection Of ◽  
The Way

The Areopagus speech (Acts 17:22-31) – an exploration of homiletical elements In this article certain guidelines are developed from a selection of definitions for preaching and also from relevant data about the process of compiling and evaluating sermons. The aim in developing these guidelines was to establish parameters for the exploration of the Areopagus speech. It was established that the way in which listeners is addressed, and also the link-up with the situation of the listeners to the speech, can be considered as important homiletical elements. Together with these elements the structure of the speech as well as the transitions in the speech can be regarded as major homiletical elements in the body of the sermon. The trinitarian revelation of God in this speech and also the balance between indicative, imperative and promise mark this speech as a sermon. The elements of cohesion and progression are perceptibly present in this speech with the result that the introduction (God creates and grants life) links up well with the climax (eternal life through the resurrection of Christ).

scholarly journals Characterisation of Thomas in the Fourth Gospel

2020 ◽  
Vol 76 (1) ◽  
Author(s):  
Johnson Thomaskutty
Keyword(s):  
Narrative Structure ◽  
Fourth Gospel ◽  
Narrative Framework ◽  
The Way

Thomas appears four times within the narrative framework of the Fourth Gospel (Jn 11:16; 14:5; 20:24–28; 21:2). His presence in the Gospel introduces some of the strategic transitions within the macro-narrative structure. The following are some of the crucial moments that are introduced through the entry of Thomas: firstly, Thomas’ character is brought to the foreground towards the end of Jesus’ public ministry, where a transition is underway through Lazarus’ death and raising to Jesus’ death and resurrection (11:16); secondly, he appears as a significant interlocutor engaged in dialogue so that Jesus’ identity as ‘the way, the truth, and the life’ may be revealed to the disciples during his private ministry (Jn 14:5–6); thirdly, Thomas’ character appears towards the climax of the Book of Glory as he is instrumental in revealing the identity of Jesus as ‘Lord’ and ‘God’ (Jn 20:24–29); and fourthly, he appears as one of the seven disciples during the post-resurrection context in Galilee (Jn 21:2). The unique placement of Thomas communicates something significant about the character and his development within the narrative.

The Myth of a Descending-Ascending Redeemer in Mediterranean Antiquity

1976 ◽  
Vol 22 (4) ◽  
pp. 418-440 ◽  
Author(s):  
Charles H. Talbert
Keyword(s):  
Fourth Gospel ◽  
Church Fathers ◽  
Nag Hammadi ◽  
The Church ◽  
The Way

In spite of its popularity, the contention that the Christian conception of Jesus as a descending-ascending saviour figure was derived from the gnostic redeemer myth faces serious problems. Three are widely noted; another needs attention. (I) The sources from which our knowledge of the gnostic myth comes are late: e.g. the Naassene hymn, the hymn of the Pearl, the Mandean materials, the Manichean evidence, the accounts in the church fathers, and the Nag Hammadi documents. Sources from Chenoboskion like the Paraphrase of Shem, the Apocalypse of Adam, and the Second Logos of the Great Seth do contain a myth of a redeemer that is only superficially christianized. Hence the gnostics may not have derived their myth from Christians. It does not follow, however, either that Christians got it from gnostics or that it is pre-Christian. (2) A redeemer myth is not essential to gnosticism. Though gnosticism may contain a redeemer myth (e.g. the Naassene hymn), it may exist without one. In Carpocrates' system, for example, Jesus' soul remembered what it had seen in its circuit with the unbegotten God. The Ophites in Origen'sAgainst Celsusknow of no descending-ascending redeemer. They look to an earthly being who fetches gnosis from heaven. InPoimandres, the writer is the recipient of a vision in rapture. He then teaches the way of salvation. Indeed, the proto-gnosticism of Paul's opponents in I Corinthians apparently did not contain a redeemer myth. Such evidence demands that a distinction be drawn between two issues: (a) whether or not there was a pre-Christian gnosticism, and (b) whether or not there was a pre-Christian gnostic redeemer myth. Since a redeemer myth is not constitutive for gnosticism, the existence of a pre-Christian gnosis is no guarantee for the presence of a gnostic redeemer myth. (3) In the Christian sources where the gnostic myth has been assumed to be influential (e.g. the Fourth Gospel), there is no ontological identity between Christ and the believers as in gnosticism. There is, in the Christian writings, no pre-existence of the soul or redeemed redeemer. Given these difficulties, why the attractiveness of the gnostic hypothesis?

Sign in / Sign up

Export Citation Format

Share Document