The World of the New Testament

1969 ◽  
Vol 88 (3) ◽  
pp. 371
Author(s):  
F. C. Grant ◽  
Abraham J. Malherbe
Keyword(s):  
New Testament ◽  
The World ◽  
The New Testament

Jewish Women’s Life and Practice in the World of the New Testament

2019 ◽  
pp. 219-237
Author(s):  
Tal Ilan
Keyword(s):  
New Testament ◽  
Rabbinic Literature ◽  
Jewish Women ◽  
Public And Private ◽  
Private Space ◽  
Gender Research ◽  
Politics And Religion ◽  
The World ◽  
The New Testament

The women of the New Testament were Jewish women, and for historians of the period their mention and status in the New Testament constitutes the missing link between the way women are portrayed in the Hebrew Bible and their changed status in rabbinic literature (Mishnah and Talmud). In this chapter, I examine how they fit into the Jewish concepts of womanhood. I examine various recognized categories that are relevant for gender research such as patriarchy, public and private space, law, politics, and religion. In each case I show how these affected Jewish women, and how the picture that emerges from the New Testament fits these categories.

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 St Augustine’s interpretation of 1 Cor 7:1–6: An expository study

2018 ◽  
Vol 30 (2) ◽  
pp. 166-176
Author(s):  
Jude Chiedo Ukaga ◽  
Valentine A. Inagbor ◽  
Keyword(s):  
New Testament ◽  
Contemporary World ◽  
The World ◽  
The New Testament ◽  
Society Today

The various aspects of Christian Liberty and of the life of the Christian in the world are linked in a singular way in Paul’s pronouncements on marriage, as is found in 1 Cor 7:1–7 ff. Our choice of St. Augustine in the numerous contemporary scholarly attempted hermeneutics of 1 Cor 7:1–7 is that he adopts and elaborated an already existing tradition on sex and marriage. Moreover, this text in the New Testament is the only one that speaks explicitly of the significance of conjugal intercourse. The interpretation of this text or passage has to an extent determined the development of the church’s tradition. Thus, the importance of the passage has to be considered. In Cor 7:1, Paul starts answering the questions the Corinthians put to him. Verse 1 reads: “Now concerning the matters about which you wrote”. The first of these questions concerns marriage. According to the superscription of this work, Augustine’s interpretation of 1 Cor 7:1–7 has implications for Christians in the contemporary world. In as much as it raises numerous problems to our contemporary understanding of marriage and sexuality, the problem of sexuality characterized our society today.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

scholarly journals Armoedekultuur: Die leefwereld van die Nuwe Testament en die situasie in Suid-Afrika vandag

1996 ◽  
Vol 52 (4) ◽  
Author(s):  
Andries Van Aarde
Keyword(s):  
South Africa ◽  
New Testament ◽  
Social Dynamics ◽  
Eastern Mediterranean ◽  
Culture Of Poverty ◽  
Economic Statistics ◽  
The Social ◽  
The World ◽  
The New Testament ◽  
Social Scientific

Culture of poverty: The world of the New Testament then and the situation in South Africa today. In this article poverty in the world of the New Testament is explained in the  light of the social dynamics of the first century Eastern Mediterranean. The focus is on the sub-culture of the disreputable poor. Features of a culture of poverty are reflected upon from a social-scientific perspective in order to try to understand why poverty is intensifying in South Africa today. The article aims at identifying guidelines for Christians in using the New Testament in a profound way to challenge the threat of poverty. The following aspects are discussed: the underdevelopment of third-world societies over against the technical evolution in first-world societies during the past two hundred years, economic statistics with regard to productivity and unemployment in South Africa, the social identity of the disreputable poor, poverty within the pre-print culture of the biblical period, and the church as the household of God where Christians should have compassion for others.

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.

Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

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