scholarly journals Koncepcje mesjańskie judaizmu po deportacji babilońskiej

2004 ◽  
Vol 57 (3) ◽  
pp. 173
Author(s):  
Sylwester Jędrzejewski
Keyword(s):  
New Kingdom ◽  
Relationship With God ◽  
Son Of God ◽  
Son Of Man ◽  
Political Independence ◽  
Great Leader ◽  
Way Of Thinking ◽  
The Law ◽  
House Of David ◽  
Deep Relationship

Dramatic events of year 587/586 triggered off a new way of thinking of Israelites over their history. It helped to think about resurrection not only in a traditional way – a ruler from the House of David, the King–Messiah and the Shepherd–Messiah. The lacks of political independence made people think of a new Kingdom. They were looking for a nationalist Messiah, who would realistically restore the kingdom of David and Salomon. The Son of Man, through his deep relationship with God, expressed a longing for ideal Kingdom, where God can reign. The Messiah, just and chosen by God, would represent those, who saw Israel as a great Kingdom of Israel, perfectly keeping the Law and living in peace. The Son of God, mysterious pre-existent Messiah, represents those, who yearn for a new and great leader, who is supported by almighty God and who would restore a worldly, wonderful Kingdom.

scholarly journals Immanuel as die geïnkarneerde tora: Funksionele Jesusbenaminge in die Matteusevangelie as vertelling

1987 ◽  
Vol 43 (1/2) ◽  
pp. 242-277
Author(s):  
A. G. Van Aarde
Keyword(s):  
Son Of God ◽  
Son Of Man ◽  
The Law

Emmanuel as the Torah Incarnate: The names of ]esus in Matthew's storyTwo tendencies in traditional titular Christology are indicated as methodologically and theologically inadequate. Alternatively, the more prominent names of Jesus are discussed as means by which the narrator in Matthew's story characterises Jesus as the fulfiller of the law and the prophets. The Matthaean Jesus can as such be depicted as Emmanuel, the Torah Incarnate. The names dealt with are Teacher, Rabbi, Kyrios, Son of David, Prophet, Messiah, King of the Jews, Son of man and Son of God.

scholarly journals The blind man of John 9 as a paradigmatic figure of the disciple in the Fourth Gospel

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
B. Vincent Muderhwa
Keyword(s):  
Role Model ◽  
Fourth Gospel ◽  
Relationship With God ◽  
Son Of Man ◽  
The Law ◽  
Christian Discipleship

This article seeks to compare Christian discipleship with Mosaic discipleship. The Pharisees, needing to survive, rejected the Christological revelation the Son of Man brought in order to make God known on earth. The study of discipleship in John 9 leads us to understand that ‘discipleship in Moses’ which seeks to please God by upholding the Law or Torah is no longer defensible. Discipleship in chapter 9 redefines the believer’s covenant relationship with God and demonstrates how it takes place in the person of Jesus (the envoy motif) and in his work (functional Christology) in order that the disciple may follow him into the light. The portrayal of the blind man as a role model of the disciple implicitly explains how Christology played a major role in an environment of conflict and ideology and how it relates discipleship to the devotion of Jesus as the plenary manifestation of God.

The Son of God and Son of the Most High in the Daniel Apocryphon from Qumran

2020 ◽  
pp. 38-44
Author(s):  
Peter Schäfer
Keyword(s):  
First Century ◽  
The Other ◽  
Son Of God ◽  
Son Of Man ◽  
Book Of Daniel ◽  
The Relationship

This chapter covers another text from Qumran, the so-called Daniel Apocryphon. It refers directly to the Son of Man in the biblical Book of Daniel and has drawn attention from numerous scholars. The chapter describes Daniel Apocryphon as a fragment of an Aramaic scroll dating from the late Herodian period, which is the last third of the first century BCE. Its particular significance comes from its unique, straightforward way of mentioning a “Son of God” and “Son of the Most High.” The chapter also points out the relationship between the most high God El and Elohim-Melchizedek. Although Psalm 82:1 states that Elohim-Melchizedek holds judgment in the midst of the other gods, the judgment at the end of days is actually reserved for the Most High God El, as becomes clear from Psalm 7:8–9.

Visions of Equality

Outsiders ◽  
2019 ◽  
pp. 89-110
Author(s):  
Zachary Kramer
Keyword(s):  
Civil Rights ◽  
Religious Discrimination ◽  
Way Of Thinking ◽  
The Law

Equality is the touchstone of American civil rights. But what do we mean by equality? Discrimination law devotes a significant amount of time and attention to the question of whether sex—or another identity trait—is a necessary component of a given job. To answer that question, we have to decide where and when identity matters. We have to decide, in other words, what we want civil rights law to achieve. The conventional way of thinking about equality is in terms of sameness, of having—or giving people—the same rights and protections. Another way of thinking about equality, however, is based on difference. This is how the law deals with disability and religious discrimination, and it can do the same with all other forms of discrimination, too. This chapter distinguishes between two visions of equality—sameness and difference. Sameness is the more dominant of the two, undergirding much of civil rights law as we know it. Difference, by contrast, occupies a smaller share of the landscape. The goal of this chapter is to make the case for difference.

scholarly journals The Fourfold Gospel, Section IV., The Law of the New Kingdom

1916 ◽  
Vol 9 (36) ◽  
pp. 316
Author(s):  
N. J. D. White ◽  
Edwin A. Abbott
Keyword(s):  
New Kingdom ◽  
The Law ◽  
Fourfold Gospel

scholarly journals A Covenantal Christology

2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Philip A. Cunningham
Keyword(s):  
Jesus Christ ◽  
Relationship With God ◽  
Son Of God ◽  
The World ◽  
The Church ◽  
Relational Process

One of the major theological questions confronting the post-Nostra Aetate Church is how to relate the Christian conviction in the universal saving significance of Jesus Christ with the affirmation of the permanence of Israel’s covenanting with God. The meanings of covenant, salvation, and the Christ-event are all topics that must be considered. This paper proposes that covenant, understood in a theological and relational sense as a human sharing in God’s life, provides a useful Christological and soteriological perspective. Jesus, faithful son of Israel and Son of God, is presented as covenantally unifying in himself the sharing-in-life between God and Israel and also the essential relationality of God. The Triune God’s covenanting with Israel and the Church is seen as drawing humanity into an ever-deepening relationship with God through the Logos and in the Spirit, with both Israel and the Church having distinct duties in this relational process before God and the world.

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