scholarly journals Konstruksi Kristologi Di Bumi Indonesia

2020 ◽  
Vol 7 (1) ◽  
pp. 85-98
Author(s):  
Febriaman Lalaziduhu Harefa ◽  
Jeane Paath ◽  
Ferdinan Pasaribu
Keyword(s):  
Jesus Christ ◽  
Scientific Discipline ◽  
Eternal Life ◽  
God's Word ◽  
Postmodern Philosophy ◽  
Biblical Texts

        Kristologi adalah pusat dari disiplin ilmi teologi, karena dalam studi Kristologi memuat tentang Pribadi dan Karya Yesus Kristus dalam rangka penyelamatan umat manusia dari dosa agar manusia memperoleh hidup yang kekal. Namun dewasa ini khususnya di Indonesia, finalitas doktrin Kristologi mengalami pergeseran makna oleh karena studi interpretasi radikal dari beberapa teolog. Bertolak dari pergumulan konteks dan didukung oleh filsafat Postmodern, mereka berusaha untuk melakukan Re-Kristologi yang selama ini diajarkan di dalam gereja-gereja dan menghasilkan model-model Kristologi Kontekstual khususnya yang berkenaan dengan konteks bumi Indonesia. Pendekatan Kristologi ini telah kehilangan makna serta identitasnya dan sangatlah berbeda dengan doktrin Kristologi sebagaimana yang dinyatakan oleh teks-teks Alkitab firman Allah. Kristologi yang benar adalah Kristologi yang bertolak dari pernyataan teks-teks Alkitab kemudian Kristologi tersebut menjawab problematika konteks khususnya di bumi Indonesia.         Christology is the center of the scientific discipline of theology, because in the study of Christology it contains the Person and Work of Jesus Christ in the context of saving mankind from sin so that humans can have eternal life. But today especially in Indonesia, the finality of the Christology doctrine has shifted in meaning because of the study of radical interpretations of some theologians. Starting from the struggle of context and supported by Postmodern philosophy, they tried to do Re-Christology that had been taught in the churches and produced contextual Christology models especially with regard to the context of the Indonesian earth. This Christological approach has lost its meaning and identity and is very different from the Christological doctrine as stated by the biblical texts of God's word. The correct Christology is a Christology that departs from the statement of the biblical texts and then the Christology answers the problematic context especially in Indonesian soil.

scholarly journals Wpływ perykopy Mk 16,9-20 na znaczenie rzeczownika ἀρχή w Mk 1,1

2019 ◽  
pp. 47-62
Author(s):  
Daniel Dzikiewicz
Keyword(s):  
Jesus Christ ◽  
Gospel Of Mark ◽  
Semantic Meaning ◽  
Biblical Texts ◽  
Literary Composition

This study is devoted to the issue of the influence of the pericope Mk 16,9-20 on the semantic meaning of the noun ἀρχή in Mk 1,1. The starting thesis is: after the joining of the so-called canoni- cal ending Mk 16,9-20 to the Gospel of Mark, the first word of this work ἀρχὴ, lost the meaning of the beginning and assumed the value of the summary in the sense of a collection of basic kerygma- tic information about the Event of Jesus Christ. In order to demonstrate the validity of the put forward hypothesis, the current study has been divided into two parts. The first part discusses the issue of the phenomenon of combining biblical texts and its influence on the semantic meaning of particular words or pericope. The second part, however, gives arguments for the proposed solution. The semantic argument shows that the word ἀρχή may have the meaning of summary. The translational argument cites some examples of bi- blical translations of the word ἀρχή as a certain summary. The scriptural argument shows that canonical gospels are a literary summary of the words and works of Jesus Christ. And the exegetical argument justifies the summary character of the entire first verse Mk 1,1. In the light of the quoted evidence, the following conclusion is to be drawn: the addition of the pericope Mk 16,9-20 to the Gospel of Mark made the latter a closed literary composition, and this in turn also influenced the meaning of the word ἀρχή in Mk 1,1, which lost the sense of the beginningand took the character of a summary.

John McLeod Campbell: Redeeming the Past by Reproducing the Atonement

1992 ◽  
Vol 45 (2) ◽  
pp. 185-208
Author(s):  
James C. Goodloe
Keyword(s):  
Jesus Christ ◽  
Eternal Life ◽  
Church Of Scotland ◽  
The Past ◽  
Explanatory Account ◽  
The Church

John McLeod Campbell was deposed from the ministry of the Church of Scotland in 1831, at the age of thirtyone, following an infamous heresy trial focusing primarily on his preaching the universal extent of the atonement. After twenty-five long years of obscurity, he published The Nature of the Atonement and Its Relation to Remission of Sins and Eternal Life, in 1856, an extensive and eventually well received treatment of the doctrine and one which brought him into some prominence as a theologian. These are the two moments in his life for which Campbell is most remembered. This essay brings attention to a later work, Reminiscences and Reflections, Referring to His Early Ministry in the Parish of Row, 1825–31, begun in 1871 and left unfinished at his death the following year. Though it ostensibly has to do with the time and events leading up to his trial, important connections can be made with his later major writing on the atonement. In particular, Campbell's reflections on the value of the memory of the past are shown in this essay to offer an expanded, explanatory account of what it means for the work of Jesus Christ in the atonement to be reproduced in the Christian believer. According to Campbell, in this way even the past can be redeemed.

Exploring Metaphors for the Reception History of the Lord’s Prayer

2019 ◽  
Vol 6 (1) ◽  
pp. 39-65
Author(s):  
David Clark
Keyword(s):  
Jesus Christ ◽  
Reception History ◽  
Historical Consciousness ◽  
Original Form ◽  
Test Case ◽  
Biblical Text ◽  
Lord's Prayer ◽  
History Of ◽  
Entire History ◽  
Biblical Texts

AbstractIn his work Nomadic Text: A Theory of Biblical Reception History, Brennan Breed argues that texts are nomads which – existing without original form and without original context – have no homeland to claim as their own. Their entire history has been marked by unpredictable movement and variation. He therefore proposes that the study of reception history should primarily be an exploration of the potentiality of textual meanings. The suggestion that meaning progresses without relationship to hermeneutical antecedents, however, runs contrary to Gadamer’s assertion that the contemporary effect (Wirkung) of a text always exists in unity with its historical effects. Following Gadamer, the reception historian may still explore hermeneutical potentiality – but does so with a sense of historical consciousness. In this light, the nature of a biblical text may be more suitably characterized by the metaphor of an emigrant rather than that of a nomad. The purpose of this paper is to evaluate the usefulness of these divergent metaphors in our attempt to define both the nature of biblical texts and the task of the reception historian. Our test case will be the early interpretation history of the Lord’s Prayer. Given that the original form and context of this prayer are irretrievable, Breed’s theory is applicable in many respects. Yet it will also be seen that in the early reception history of the Lord’s Prayer there are also patterns of synchronic continuity. Amidst diverse agendas of theology and praxis, we find that interpretations of the Lord’s Prayer were consistently rooted in an inherited conceptualization of Jesus Christ – what we will call a canonical remembrance of his life and proclamation.

The Doctrine of the Knowledge of God in the Theology of T. F. Torrance: Sharing in the Son's Communion with the Father in the Spirit

1990 ◽  
Vol 43 (3) ◽  
pp. 366-389 ◽  
Author(s):  
C. Baxter Kruger
Keyword(s):  
Jesus Christ ◽  
Eternal Life ◽  
Union With Christ ◽  
Religious Knowledge ◽  
Late Professor ◽  
Knowledge Of God ◽  
God's Work

The late Professor H. R. Mackintosh wrote: ‘All religious knowledge of God, wherever existing, comes by revelation; otherwise we should be committed to the incredible position that man can know God without His willing to be known.’1 This statement brings to light the obvious point that revelation and knowledge of God are of the same piece. Revelation and knowledge of God necessarily belong to one another. It would be as ‘incredible’ for a work on ‘knowledge of God’ to fail to discuss revelation at some point or in some way as it would be for a work on ‘atonement’ to fail to discuss reconciliation. It is not incredible, however, to find an absence of a discussion of atonement or reconciliation, soteriology or union with Christ in works on ‘knowledge of God’. Revelation and ‘knowledge of God’ are for the most part separated from works on atonement and reconciliation. The outstanding characteristic of Professor T. F. Torrance's doctrine of the knowledge of God is that it does not separate revelation and reconciliation. These two are held together in God's work in Israel and in the Person and work of Christ and consequently in our knowing God. As a result, soteriology and epistemology, salvation and knowledge of God are inseparable in Torrance's theology. As our Lord himself said,‘… this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.’2 Among other things this means that Torrance's doctrine of the knowledge of God does not stand as an isolated doctrine at the beginning of his thought cut off from the rest of his theology.

The Holy Spirit and Eschatology

Pneuma ◽  
1981 ◽  
Vol 3 (1) ◽  
pp. 54-58
Author(s):  
J. Rodman Williams
Keyword(s):  
Graduate Students ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Eternal Life ◽  
The Holy Spirit

AbstractThis article on "The Holy Spirit and Eschatology" was written by Melodyland School of Theology just following the last session of a seminar on eschatology. For almost three months some dozen graduate students had been meeting twice a week to study and reflect upon the whole range of matters having to do with eschatology, or the "last things." As their leader I told them at our final meeting of my intention to write an article on "The Holy Spirit and Eschatology," and asked them for their suggestions. The seminar had not really focused on the Holy Spirit as such: it was much more on such matters as Jesus Christ our "blessed hope," the Kingdom, eternal life and so on. However, the seminar was quick to express a number of ideas concerning the Holy Spirit and eschatology. So I shall summarize some of these, along with a few additional reflections. For brevity these will be listed under several headings.

scholarly journals Die doodstraf: ’n teologiese standpunt

2005 ◽  
Vol 26 (2) ◽  
pp. 341-356 ◽  
Author(s):  
Jan A Du Rand
Keyword(s):  
South Africa ◽  
Old Testament ◽  
Structural Transformation ◽  
Jesus Christ ◽  
Capital Punishment ◽  
Theological Reflection ◽  
Relationship With God ◽  
Crucial Issue ◽  
Cultural Frameworks ◽  
Biblical Texts

The recent process of structural transformation on all levels of society in South Africa urges theological reflection to participate. In this instance the crucial issue of capital punishment is at stake. After a brief survey of viewpoints and arguments concerning the issue, prominent and mostly debated Biblical texts are analysed. Genesis 9:6 and Exodus 21:24, for example are read within their cultural frameworks and theological contexts. The same is done with Matthew 5:21-22; 15:4; 26:52; John 7:53-8:11 and Romans 13:1-7. The conclusion is that Old Testament references to capital punishment are to be understood contextually. A final theological decision rests on the meaning of  the incarnation of Jesus Christ which put man in a new relationship with God but also to each other . That does not mean that punishment has to be is abolished as such, but any punishment has to be executed through the new God given ethos of love, demonstrated in the meaning of the incarnation of Jesus Christ. 

scholarly journals Christlikeness of Saint Sava's pedagogy

2020 ◽  
Vol 50 (4) ◽  
pp. 249-269
Author(s):  
Tatjana Mihajlović ◽  
Mile Ilić
Keyword(s):  
Human Life ◽  
Scientific Discipline ◽  
Point Of View ◽  
Eternal Life ◽  
Human Being ◽  
Spiritual Discipline ◽  
Secondary Sources ◽  
Sense Of Justice ◽  
Modern Term ◽  
Optimal Implementation

Among the Serb people, Saint Sava was an educator, the teacher of everything in life. The authors believe that one can speak of the pedagogy of Saint Sava on the condition that the term of pedagogy is understood in its broader sense, rather than as a technical and modern term for a scientific discipline. However, any pedagogy, in its broader sense, relies on the understanding of the human essence, human life, world in which a human being lives. Saint Sava can then be justifiably viewed as a pedagogue in the sense of the contemporary rationalist educator. The primary and secondary sources of study explicitly show that Saint Sava was destined to take, through historical eras, upon himself the "deposits" of ideas, thoughts, beliefs revealing underneath, irrespective of the influences, a genuine saint, the educator of his country and his people. Sava's escape to the monastery meant his departure to the spiritual discipline, asceticism, solitary world from the realm of which comes light, brought about by laborious and strenuous exploits thanks to the Christ-like lifestyle. Terminologically, the word Christlikeness implies a human being as a genuine Christ-like being, Christlikeness of the soul, sanctity and inviolability of his personality that Saint Sava pursued. The pedagogy of Saint Sava has the characteristics of Christlikeness, which is reflected in the directly or indirectly formulated objective of the education of a human being-orthodox believer that possesses, and nurtures, Christ-like qualities. The paper includes the main characteristics of the Saint Sava's pedagogy that seeks its own essence in endlessly moving closer to sanctity through efforts, exploits, co-limitations, prayerful moods, and belief in eternal life, or, in a word, through the Christ-like lifestyle, and thereby also education of children, young, and adults in the spirit of deification and orthodox Saint-Sava-like enlightenment. From the futurological point of view, the goal of the Orthodox pedagogy for Saint Sava included an optimal implementation of implicit educational and functional tasks with the desire to nurture, through education, the traits such as philanthropy, sense of justice, truthfulness, patriotism, and the love of Christ that are almost disappearing in our era.

Martin Luther on Christian Hope and the Hope for Eternal Life

2017 ◽  
Author(s):  
Jeffrey G. Silcock
Keyword(s):  
Final Analysis ◽  
The Other ◽  
Eternal Life ◽  
Other Hand ◽  
God's Word ◽  
The Gift ◽  
Triune God ◽  
The One ◽  
Two Sides ◽  
Theological Concept

Luther does not develop a theology of hope because hope is not the central driver of his mature theology. Central for him is rather faith in the promise of God, which gives rise to hope as well as love. There are two sides to justification that correspond to the now/not-yet character of Luther’s eschatology. On the one hand, we are already righteous through the gift of Christ’s righteousness, which we have in spe but not yet in re. On the other hand, the hope of righteousness strengthens us against sin as we wait for the perfection of our righteousness in heaven. However, in the final analysis, the basis of our hope is not the incipient righteousness which has begun in us (in re) as we gradually grow in holiness and righteousness, but Christ’s own perfect righteousness which he imputes to us through faith (iustitia aliena). For hope can only be rock-solid if it is grounded not on anything within us, but on Christ alone. The early Luther has a very different view of things because, before 1518, he is still very much under the influence of Augustine, which means that justification is primarily a process that goes on within a person’s heart rather than, as in the later Luther, faith in God’s word of promise that comes to a person from outside and gives what it says. The dominant theological concept in Luther’s early work is the theology of humility, which is predicated on the view that God must first humble you and cause you to despair, before he can raise you up and give you hope. Since here faith is not yet oriented to the promise but defined by humility, it has to remain uncertain, as does hope. In the later Luther, on the other hand, faith gives rise to confidence and hope because it is firmly grounded in God’s word of promise, which is always reliable because God does what he says. With his faith firmly grounded in Christ, Luther knows that he can weather all the trials and struggles of life; in fact, he can even look forward to death, since for Christians death is but the door to life with God forever. For Luther, Christ is the only hope for a hopeless world. For him, this is not wishful thinking but is rock-solid because it is based on the promise of the crucified and risen Lord. This is also the basis of the Christian hope for eternal life in the presence of the Triune God, together with the renewed creation and all the hosts of heaven.

Living in the Forms of the Word: Bonhoeffer and Rosenzweig on the Apocalyptic Materiality of Scripture

2021 ◽  
pp. 095394682110313
Author(s):  
Michael Mawson
Keyword(s):  
Dietrich Bonhoeffer ◽  
Biblical Hermeneutics ◽  
Franz Rosenzweig ◽  
The Bible ◽  
Ongoing Work ◽  
God's Word ◽  
Biblical Texts

Writing in the 1920s and 1930s, Dietrich Bonhoeffer and Franz Rosenzweig each provided rich reflections on how we are to understand and approach the Bible as God’s word. They each understood Scripture as revelation, while attending closely to the substance and forms of biblical texts. This article therefore explores how their approaches to Scripture can contribute to ongoing work in apocalyptic theology. In particular, it draws out the ethic of responsibility that is inherent in their biblical hermeneutics.

scholarly journals Zalecenia i zachęty do życia doskonałego w korespondencji Grzegorza z Nazjanzu

Vox Patrum ◽  
2018 ◽  
Vol 67 ◽  
pp. 689-713
Author(s):  
Norbert Widok
Keyword(s):  
Everyday Life ◽  
Human Activity ◽  
Jesus Christ ◽  
Family Members ◽  
Eternal Life ◽  
Spiritual Values ◽  
Lay People ◽  
Christian Perfection

The text of the article is an analysis of Gregory of Nazianzus’ comments on Christian perfection. They were selected from his letters written in his family regions after returning from Constantinople, where he occupied for two years the position in the episcopal capital. It was a period of almost ten years of his life, until his death in 390, in which he contacted many people mainly through letters, because weak health prevented him from traveling frequently. The analysis of the letters showed that the threads containing recommendations, warnings, cautions, and encouragements were numerous in them. They have been divided in three categories of addresses, i.e. clergy and monks, lay people and family members. Depending on the situation, the needs of addressees, their spiritual disabilities, or even their progress on the path to perfect living, Gregory demonstrated the skills of good spiritual help. His sensitivity to human problems, related to everyday life, triggered his concern for their proper evaluation. All human activity was per­ceived by him in terms of God’s providence and eternal life. He considered the abidance of Christian principles to be the duty of every follower of Jesus Christ, so he had made efforts to ensure that the recipients of his letters were not indiffe­rent to spiritual values.

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