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1
Ruseniati. "Keunikan Yesus Kristus Sebagai Imam dan Implementasinya bagi Penginjilan Dunia." Jurnal Missio Cristo 4, no. 2 (November 24, 2022): 131–46. http://dx.doi.org/10.58456/jmc.v4i2.20.
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Abstract: The phrase "Christ as Prophet, priest and King" is familiar to our ears, perhaps even deep in the minds of every believer. Of course, our belief in the three roles of Christ is a divine function that allows God's word to be conveyed to the world, the substitution and redemption of human sin, and God's absolute rule. That means that the office of Christ as a Prophet, Priest, and King does not stop at Jesus alone, but has implications for ourselves as His people. In this paper, the topic discussed is about Jesus Christ as a true Priest. Why? not to neglect or separate the other two offices of Christ. but as an effort to explore the meaning of the office of Christ as a priest. Because there are still "Christians" who do not clearly understand the meaning of the three offices of Christ for the practice of world evangelism. Then how does this doctrine of Christology, which seems so transcendent, relate to the practical life of humans every day? How should this concept shape the practice of world evangelism? So it would be nice to discuss three office that are focused on each position. As in the Old Testament the role of Mediation of prophets, priests, and kings is filled with separate individuals, the three offices are now united in one person Jesus Christ. This truth must be clarified to believers so that they understand the implementation of world evangelism.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.
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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Johnson, Adam J. "The Servant Lord: A Word of Caution Regarding themunus triplexin Karl Barth's Theology and the Church Today." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 159–73. http://dx.doi.org/10.1017/s0036930612000038.
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AbstractContemporary theology exhibits a lively interest in using the traditional doctrine of themunus triplex(the threefold mediatorial office of Christ as prophet, priest and king) to unify our understanding of the person and work of Jesus Christ and ground it in the Old Testament witness. This article explores Karl Barth's contribution to this trend and draws from it a set of reflections for the church today. Scholarly consensus suggests that Barth offers an exceptionally robust development of themunus triplexin shaping the formal structure and material content of his doctrine of reconciliation. In this article I contend that his use of this concept is actually quite superficial in nature. As scholars are wont to point out, Barth incorporates themunus triplexinto eye-catching summary statements throughoutCDIV – but these statements are more ambiguous than they might at first seem. A closer examination of the details of his account of the work of Christ, and particularly his hamartiology, demonstrates that themunus triplexdoes not substantially inform his treatment of these subjects, and that his own unique christological concerns provide the determining influence. While Barth was eager to align his position with that of Reformed orthodoxy, focusing on themunus triplexultimately distracts the reader from his primary concerns. Much the same is true for the church today – when used as a sufficient interpretative device for offering an account of the person and work of Jesus Christ, themunus triplexsuffers the fate of many an artificial schema for biblical interpretation, distracting us from the breadth and depth of the biblical witness by offering an overly tidy, artificially organised account of the material. Nevertheless, when modestly employed, it remains a significant though limited conceptual device for understanding Christ's person and work, which the church should employ in several ways so as to integrate the Old and New Testaments in its proclamation of the Gospel.
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Pandego, Higianes Indro. "GEREJA UMAT ALLAH SEBAGAI KOMUNIO PARTISIPATIF Refleksi Yuridis-Pastoral atas KHK 1983, Kann.204-207." LOGOS 17, no. 2 (July 16, 2020): 106–27. http://dx.doi.org/10.54367/logos.v17i2.807.
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The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.
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Tukara, Drago. "Razvoj biskupske i prezbiterske službe u prvim stoljećima Crkve." Diacovensia 26, no. 2 (2018): 255.—275. http://dx.doi.org/10.31823/d.26.2.4.
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The article implicitly addresses the Church as an institution and organization, while it directly and more explicitly presents those that make a part of Church hierarchy, bishops and presbyteries. To better present and understand the existence and mission of bishops and presbyters, it was necessary, at least briefly, to highlight the very nature of the Church. The author divides the article in three chapters. In the first chapter, he represents the Church that has had its roots in the Old Testament and found its fullness and foundations in the Person of Jesus Christ. She has been present in God’s plan since the Old Testament times when the prophets announced her in images. In the second chapter, the author discusses the office of bishops in the early Church. This part addresses what the Church Fathers said about bishops, and their role and place within the early Church, and how particular councils and synods have defined them. The author brings the Church Fathers’ personal reflections and understanding of the office of bishop as well as certain canons that have emerged as the fruit of bishop’s collegiality and unity. The third chapter talks about presbyters. The author first presents the role of presbyter in the early Church, and then indicates the developmental path from terminology itself to the area of action at particular times in the life of the Church. The presbyter is put in a co-relationship with the bishop, he is dependent on him, but in time, due to new circumstances, he has gained a certain autonomy within the community. The author also emphasizes the importance of formation and education of church officials in areas of theology and morals.
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Odeoye, Moses Adeleke. "Hebrews Articulating Hypostatic Union with Christ." Journal of Asian Orientation in Theology 05, no. 02 (August 1, 2023): 167–82. http://dx.doi.org/10.24071/jaot.v5i2.6108.
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Hypostatic is derived from the original language of Scripture (Heb. 1:3) which brought the essential person of Jesus in his human and divine natures. Hebrews describes Jesus as superior to all other beings and all other claims. The doctrine of the hypostatic union teaches that our Lord’s divine nature and His human nature were united forever. He is different from the rest of humanity in that He is God and sinless and his unique theanthropic person of the universe. Despite the various opposing objections that attempt to criticize or disprove Jesus Christ’s two natures (divine and human) his obedience to God’s will even to the point of death shows Jesus’ divinity and humanity working together in perfect harmony. The basic idea that Christ is hypostatically communicating with both divine and human energies is also experienced by believers when their humanity is energized by the Holy Spirit and able to speak to God. In conclusion, the explanation of the anthropic unity of the person of Jesus Christ is quite clear that Jesus has both a divine will and a human will. The union of Christ’s divine and human natures are related to His acts as an incarnate person through His experience as a result of his person of Christ.
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Moimau, Aprianus Ledrik. "KEHANDALAN ALKITAB MENJADI FONDASI BAGI PENGAJARAN TENTANG YESUS KRISTUS." Phronesis Jurnal Teologi dan Misi 3, no. 1 (August 12, 2020): 69–84. http://dx.doi.org/10.47457/phr.v3i1.50.
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The Bible which is the source of Christian teaching has been doubted by saying that the Bible has been falsified and cannot be used as a basis in building Christian teachings, especially regarding the person of Jesus Christ. The gospels which are the primary source of Jesus Christ have been falsified and as such cannot be the basis for finding the real Jesus. Bible truth and reliability, especially the Gospels are questioned. If the Bible is relied upon in building knowledge and faith in Jesus Christ, what are the criteria in determining the reliability of the Bible? The purpose of this study is to find out whether the Bible has reliability that can be used as a standard in building Christian doctrines, especially regarding the person of Jesus Christ. In this study, a study was conducted on aspects of biblical bibliography, internal evidence tests and tests. external. Based on research conducted on the Bible, historical search, Bible data and from external evidence carried out by taking a test of historical truth, the Bible has a deepness in building Christian doctrines, specifically the Gospels have a depth in finding and believing in Jesus Christ stated in the Bible. The reliability of the Bible is proven and thus the person of Jesus Christ exposed by the Bible is true.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/26421433.
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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/jtheointe.6.1.0023.
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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
10
Abudullah, Muchammdun. "YESUS JURU SELAMAT DALAM AGAMA KRISTEN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 339–76. http://dx.doi.org/10.32489/tasamuh.212.
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According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.
11
Jersak, Brad. "The Way, the Truth and the Life – Christ as our Essence and Existence." Kenarchy Journal 2 (March 2021): 19–23. http://dx.doi.org/10.62950/vxcsp22.
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In this essay, following Paul Young and John Behr (and Irenaeus of Lyons, for that matter) and drawing on the work of David Bentley Hart, I will posit that the image of God (Imago Dei) is not a commodity we carry but rather, an indwelling Person who never abandons his human temple. Humanity was created in the Image of God, which is Jesus Christ. The prototype for Adam and Eve is not some disincarnate Word sans Jesus’ humanity but, rather, revealed through the Cross as Jesus Christ, crucified, risen, and ascended. The human God, Jesus Christ, IS the image in whom the Genesis 1 Adam (male and female) was created and IS the image we bear.
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Swinburne, Richard. "Could God Become Man?" Royal Institute of Philosophy Lecture Series 25 (March 1989): 53–70. http://dx.doi.org/10.1017/s0957042x0001124x.
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The central doctrine of Christianity is that God intervened in human history in the person of Jesus Christ in a unique way; and that quickly became understood as the doctrine that in Jesus Christ God became man. In AD 451 the Council of Chalcedon formulated that doctrine in a precise way utilizing the current philosophical terminology, which provided a standard for the orthodoxy of subsequent thought on this issue. It affirmed its belief in ‘our Lord Jesus Christ, … truly God and truly man, … in two natures … the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person’. One individual, one thing that is; and being a rational individual, one person. An individual's nature are those general properties which make it the sort of individual it is. The nature of my desk is to be a solid material object of a certain shape; the nature of the oak tree in the wood is to take in water and light, and to grow into a characteristic shape with characteristic leaves and give off oxygen. Chalcedon affirmed that the one individual Jesus Christ had a divine nature, was God that is; and it assumed that the divine nature was an essential nature.
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Pârvan, Alexandra, and Bruce L. McCormack. "Immutability, (Im)passibility and Suffering: Steps towards a “Psychological” Ontology of God." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 59, no. 1 (January 1, 2017): 1–25. http://dx.doi.org/10.1515/nzsth-2017-0001.
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SummaryWe call psychological ontology the attempt to think the being of God starting from his self-revelation in the individual life of Jesus Christ. We consider the ontological identity of Jesus Christ and the way the unity of his person is conceived crucial for understanding who this Christian God is, an understanding we take as the entry point into thinking what God is. We start from Augustine’s exegesis of the two names of God and Barth’s doctrine of election, and point out internal tensions in their respective views on divine immutability and (im)passibility, and how these connect with their concept of God and their understanding of the person of Christ. The unresolved problems in both thinkers lead us beyond their ontologies to argue that the divine-human relation that ontologically accounts for Jesus Christ’s unity is from eternity that which gives identity to the second person of the Trinity. Based on this claim we propose a reconceptualization of God’s immutability which is shown to be compatible with divine suffering and passibility.
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Hadryś, Jacek. "Modlitwa Jezusowa w teorii i praktyce." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 151–63. http://dx.doi.org/10.14746/pst.2018.32.09.
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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and me- aning for spiritual life. The elaboration of the topic was made through analysis and then the synthe- sis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, li- ghtness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Crowe, Brandon. "One Person, Two Natures, and Four Gospels." Verbum Christi: Jurnal Teologi Reformed Injili 11, no. 1 (May 20, 2024): 23–36. http://dx.doi.org/10.51688/vc11.1.2024.art2.
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One of the most difficult flashpoints between biblical studies and confessional theology is the study of Jesus—whether we define this as studying the historical Jesus or studying Jesus historically—and thechurch’s creedal Christology. In this essay, I consider the dangers of Nestorianism in modern studies of Jesus. First, I outline the dangers and tensions between the study of the historical Jesus and the church’s creedalstatements about Christ. Second, I discuss the relationship between creeds and Scripture. Third, I consider briefly what we can say about Nestorianism, and how one arguably finds echoes of Nestorianism in modern approaches to the historical Jesus. Fourth, I offer six suggestions for a way forward for those who seek to honor both the church’s creedal traditions and the witness of the New Testament.
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SÖNMEZ, Zekiye. "Imitation and Following the Humanity of Jesus Christ in the Context of Moral Virtues." İnsan ve Toplum Bilimleri Araştırmaları Dergisi 11, no. 3 (September 30, 2022): 1838–61. http://dx.doi.org/10.15869/itobiad.1148044.
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The most important figure of Christianity, which has existed for more than two thousand years, is undoubtedly Jesus Christ. His importance stems from the fact that besides being a matter of faith for Christianity, issues related to his extraordinary birth and death, unlike other people, are constantly discussed in the Christian world. As a matter of fact, an important part of the discussions about Jesus was that he was born without a father from the Virgin Mary and that he sacrificed himself on the cross for the sin of all humanity. This situation brought with it the debate whether Jesus Christ was a human or a divine being. Finally, in the meetings they held over time, the Christians resolved the issue by deciding that Jesus Christ was both a “God” or “Son of God” and a “man”. However, how to “model” or “imitate” Jesus Christ as a God or human being by Christians, in other words, “imitatio Christi” has also been another topic of discussion. In this context, the phrase “A Christian is a person who imitates and follows Christ in everything” is important in terms of showing that Jesus Christ is the “most perfect model” for Christians. For this reason, the issue of the imitation of Christ was primarily on the agenda of Paul and the Church Fathers, Francis of Assisi in the 13th century and Thomas a’ Kempis, author of De Imitatione Christi in the 15th century, and Western Christian theologians in the following centuries. In the aforementioned process, three kinds of imitations of Jesus Christ are mentioned: “imitation of his divinity, humanity and corporeality”. In this study, rather than imitating his divinity and corporeality, imitation or following the human characteristics of Jesus Christ will be the subject. Especially the subject; it will be discussed in the context of basic moral virtues such as “love of God and neighbor, humility and meekness” which are frequently emphasized in the teaching of Jesus Christ.
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Tumbel, Daniel. "Kristologi Dalam Injil Sinoptik." Journal Kerusso 1, no. 2 (September 6, 2016): 42–56. http://dx.doi.org/10.33856/kerusso.v1i2.45.
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Confusion may occur in considering Jesus’ function in the Gospels without comprehending the different terminology used for Him. Without a clear understanding of such terms that are appled to Jesus, one will be left with a fragmentary perspective of the person of Jesus, which will result in misinterpreting God’s Word and miss His will for believers. The Gospels are the biographies that develop the life of Jesus Christ. They are the seed-bed from which Jesus’ twelve apostles and other followers derived most their theology and information about Him. Within the study Christology found in gospel genre, understanding the following five terms gives a complete picture of Jesus: Christ, Lord, Servant of Yahweh, the Son of Man, and the Son of God.
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Mathew, Jisha Sam. "CHRISTOLOGY OF JOHN’S GOSPEL IN RESPONSE TO THE ISLAMIC UNDERSTANDING OF JESUS CHRIST." Biblical Studies Journal 04, no. 03 (2022): 25–38. http://dx.doi.org/10.54513/bsj.2022.4303.
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The Orthodox Christian view on the Deity of Jesus Christ is one of the central areas of disagreement between Muslims and Christians. According to traditional Christian belief, God took on human form in the person of Jesus Christ who is fully human and fully divine. Since Islam forbids the idea that God might become incarnate and take on human form, especially for the express purpose of dying for sinners who have chosen to be lost, this doctrine is completely repugnant to Muslims and is unfathomable to them. One of the key issues that has split Christians and Muslims for hundreds of years is this one. There should be no doubt that Jesus Christ is portrayed as God in many biblical texts for anyone who examines the Bible. In this article, I am building a case for the deity of Jesus from the Gospel of John to respond to the main claims against the deity of Jesus.
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Фішер, Джон В. "JESUS CHRIST: THE PARAMOUNT EXEMPLAR OF SPIRITUAL WELL-BEING." Духовність особистості: методологія, теорія і практика 101, no. 2(Ч.1) (September 28, 2021): 221–33. http://dx.doi.org/10.33216/2220-6310-2021-101-2_1-221-233.
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Instead of directly addressing the theme of this conference, which begins with ‘Problems of spiritual awakening of a personality’, what is included herein is a potential solution to the problem. This paper is written from the author’s personal perspective, as an evangelical Christian. It provides material for each person to ponder and for reflection on well-being. The Bible, and particularly the Gospel of John, is interpreted using the Four Domains Model of Spiritual Health/Well-Being to support the claim that Jesus Christ is the paramount exemplar of spiritual well-being. This model proposes that spiritual well-being is reflected in the quality of relationships that each person has with self, others, nature and God. As Christ showed how to live in harmony in these four domains, which is the ultimate of spiritual well-being, his life provides a foundation for us to emulate. Christ not only showed us how to live in harmony with God, nature, others and self; he provided the way. Each person has the choice, whether or not to follow in his footsteps to achieve the ultimate of spiritual well-being – eternal life with God. If parents, pastoral carers, pedagogues, physicians, politicians and the populace, including pupils, cared for themselves and others in the same manner as would Jesus Christ, what a wonderful world it would be. We would not only be spiritually aware but fully awake.
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Nyarko, Ernest. "Understanding the Christian Sacrament of Baptism: Perspectives of Some New Testament Personalities." European Journal of Theology and Philosophy 4, no. 3 (July 6, 2024): 1–9. http://dx.doi.org/10.24018/theology.2024.4.3.131.
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Baptism is a sacrament that Christ established before His ascension. It symbolizes His death and resurrection, representing the unity of the baptized person with Christ and their acceptance into the body of Christ. This paper explores baptism in the New Testament (NT) by focusing on some specific personalities. The study shows that water baptism, as an outward act, serves as a reminder and symbol of God’s redeeming work through Jesus Christ for the salvation of humanity. Consequently, baptism unites us with Christ and invites us to be part of the Christian community. The study concludes that baptism is not an optional extra, but a command from our Lord Jesus Christ to all generations of believers, regardless of denomination, tribe, race, culture, or ethnicity. The study uses published textbooks, electronic books, and journal articles as secondary sources to examine baptism in the NT.
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Nggebu, Sostenis, Zevrijn Boy Kanu, Dominggu Pote, Donald Siwabessy, and Sonia Lestari. "Mesias Raja: Simbol Kedaulatan yang Menggema di Seluruh Dunia." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 3, no. 2 (December 26, 2023): 212–24. http://dx.doi.org/10.54170/dp.v3i2.106.
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The Apostle Paul as God's chosen figure to proclaim Jesus as the Messiah King who brings salvation to all nations. People who are still outside of Christ can hear the Gospel that sets them free from sin. Getting to know the Messiah King personally also serves to build a bridge of communication to people who don't believe. So the purpose of this study is to explain the Messiah King who was preached by the apostle Paul. The method used is a descriptive study. The results show that Paul was very fascinated by the person of Jesus as the Messiah King who appeared to him on the way to Damascus. Since the introduction of Jesus Christ, Paul has been active in preaching the Messiah King to nations outside the Jewish nation. He also disassembled and rearranged his concept of faith and theological views of his mission. Christ who triumphed over death became the basis for Paul's theological views. Paul's preaching work served as the basis for the Church to preach that Jesus Christ is the Savior for all mankind.
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NDHLOVU, Charles. "GOD’S SELF-COMMUNICATION IN HISTORY." Icoana Credintei 7, no. 13 (January 24, 2021): 19–23. http://dx.doi.org/10.26520/icoana.2021.13.7.19-23.
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God’s communication in history finds fulfilment in Jesus Christ. The refusal of God’s self-communication diminishes the right use of freedom and in the final analysis, the person becomes what he should not become. This is what actually happened to Adam and Eve after eating the forbidden fruit – and we have all inherited that defect – that potency to sin. This situation can be compared to that of hereditary defect in which a defect is passed on from one person to the other. In this case, we can analogously say that all the descendants of Adam have inherited the possibility that we could abuse freedom – by choosing wrong things and this abuse of freedom was redeemed by Jesus Christ.
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Escobar, Samuel. "Evangelical Theology in Latin America: The Development of a Missiological Christology." Missiology: An International Review 19, no. 3 (July 1991): 315–32. http://dx.doi.org/10.1177/009182969101900305.
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There has been a significant change in the way Latin American Christians perceive the person of Jesus Christ. The classic images of the Jesus child and the suffering Christ of the passion scenes, ably described and analyzed by John A. Mackay, have been substituted for an image of Jesus that does more justice to the New Testament material. The particular contribution of evangelical theology to this change has been in recent years the search for a new model for mission patterned after the model of Jesus in the Gospels, and a christological paradigm for social ethics in a time of change. This theological exploration has kept close to the concerns and convictions of the growing evangelical communities that have continued to grow in Latin America.
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Walczak, Marcin. "Divinity of the Historical Jesus. Incarnation in the Light of Jesus Quest." Verbum Vitae 42, no. 2 (June 27, 2024): 471–91. http://dx.doi.org/10.31743/vv.16812.
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The flourishing research on the historical Jesus, which has been growing for several centuries, cannot stay without influence on systematic theology. One of the fundamental problems remains whether and to what extent it is possible to reconcile the image of Jesus emerging from historical research with the Christian dogma of the incarnation. This article attempts to answer the question of how belief in the deity of Jesus can be reconciled with the historical approach to him and to his life. The deity of Christ will be presented as a theme not independent of, but closely related to, the historical picture of Jesus. The first part will examine three approaches to the question of the relationship between the historical reconstruction of the person of Jesus and the belief in his deity. The second part will show what kind of belief in the divinity of Jesus is incompatible with the historical-critical approach to the Gospel texts and the life of Jesus. Finally, the third part will attempt to show which understanding of the divinity of Christ is compatible with the historical-critical approach. Belief in the incarnation of God in Jesus seems always possible, even in times of critical historical consciousness. The results of historical research on the person of Jesus not only do not refute such a belief, but also help to find its proper meaning.
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Einertson, Christian J. "Jesus Christ: The Heart of Paul’s Gospel." Journal of Ecumenical Studies 58, no. 4 (September 2022): 586–98. http://dx.doi.org/10.1353/ecu.2022.a914309.
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precis: Pauline theology has recently experienced a significant surge in interest within both Protestant and Roman Catholic theology, with scholars proposing different theological concepts that they find to be the heart of Paul’s gospel. Yet, none of these proposals regarding the heart of Paul’s gospel have proved as ecumenically useful as one might hope. This essay proposes a more ecumenically fruitful perspective on Paul’s gospel that sees not a “what” but a “who” at the center, namely, the person of Jesus. This proposal is not new, as one can see in the writings of major theologians of three great Christian traditions— Cyril of Alexandria, Martin Chemnitz, and Benedict XVI—which this essay presents before considering the ecumenical utility of such a christocentric approach.
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Hendi, Hendi. "Praying Unceasingly: The Jesus Prayer." Jurnal Teologi Cultivation 5, no. 2 (December 30, 2021): 47–60. http://dx.doi.org/10.46965/jtc.v5i2.625.
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This article elucidates the theology and practice of the Jesus Prayer. Prayer, to the average person, is asking God for something. But, the Jesus prayer is not this. It is an attempt to change the one who prays. This prayer is traditionally a monastic prayer. Its simplicity allows everyone to practice it. In this prayer, there is faith and hope in the goodness of Christ. It is the prayer from our whole being. It is a cry out of the deep heart and nepsis without ceasing. The unceasing repetition of the Jesus Prayer kept the mind on the thought of God and dispersed all irrelevant thoughts (logismoi). This is the prayer requires watchfulness as a lantern requires a candle. Watchfulness, mature in Christ, the fruit of Spirit, and theosis will follow in the praying unceasingly: the Jesus Prayer.
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Otto, Randall E. "Baptism and the Munus Triplex." Evangelical Quarterly 76, no. 3 (May 4, 2004): 217–25. http://dx.doi.org/10.1163/27725472-07603002.
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The munus triplex, or threefold office of Christ, has been a standard Reformed means of delineating the work of Christ as prophet, priest, and king. This article develops the significance of the offices for Christian participation in Christ’s work through baptism. Baptism includes identification with and submission to God’s Word, anointing with God’s Spirit, and confirmation as God’s son. Each of these three aspects of baptism may be subsumed under the threefold office of Christ to include those who ‘share in Christ and thus in his anointing’ through baptism as prophet, priest, and king. While Jesus’ baptism uniquely served to identify him with God’s Word and submission to it as a prophet, to anoint him with God’s Spirit as a priest, and to confirm him as God’s Son and thus king, the Christian shares in each of these callings by means of baptism.
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Parker, David. "Jesus Christ: Model Man of Faith, or Saving Son of God?" Evangelical Quarterly: An International Review of Bible and Theology 67, no. 3 (September 6, 1995): 245–64. http://dx.doi.org/10.1163/27725472-06703005.
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In his article, The Hypostatic Union: How did Jesus Function? [EQ 65:4 (1993), 311–327], Roger Helland has focused helpfully on the humanity of Jesus. But in declaring that Jesus performed his mighty deeds as a man empowered by the Spirit and thereby functioned as a model of faith for believers, he has raised questions about the incarnation and Jesus’ role in relation to his people; thus Helland is led to a reduced Christology and a dubious spirituality focused on the emulation of Jesus. In response, it is argued that certain key aspects of Chalcedonian Christology provide a satisfactory explanation of the human and the divine inJesus by stressing the unity of the person. Furthermore, the doctrine of imago Dei and Christ’s atoning work suggest spirituality is based in forigiveness and reconciliation and the church’s mission is the proclamation of the victory of the gospel in the name of Jesus.
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Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.
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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.
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Akper, Godwin. "The Person of Jesus Christ in Contemporary African Christological Discourse." Religion and Theology 14, no. 3-4 (2007): 224–43. http://dx.doi.org/10.1163/102308012x13397496507388.
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Paczkowski, Mieczysław Celestyn. "Wczesnochrześcijańskie rozważania o imieniu Jezus." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 129–61. http://dx.doi.org/10.14746/pst.2018.33.08.
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This study opens with a brief reflection on the typological value of the person and name of Josh- ua in the ancient Church. Christians saw the figure of Joshua as a foreshadowing of the saving work of Jesus Christ. According to patristic vision the order of grace in Jesus Saviour replaces the ancient order of the Law. On the basis of homonymy Joshua is associated with Christ. The intent of the study was also to present the historical beginning of the practice to invocate the Lord’s Name. To express the faith in Christ symbolically, the first Christians recurred to the use of numerology and to the nomina sacra. This article argues that the ancient Christian literature contains sustained and substantial references to the name of Jesus as ‘Saviour’. It is possible to find the theological finality in the interpretation of Lord’s name. At every point of the discussion in the Patristic tradition it is found a considerable richness and significance of the name of Jesus (biblical, doctrinal and spiritual).
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Creegan, Nicola Hoggard. "Jesus in the Land of Spirits and Utu." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 141–53. http://dx.doi.org/10.1177/1030570x0501800203.
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Both a Maori spiritual and cultural renaissance, and a growth of neopaganism increasingly influence the New Zealand spiritual landscape. Both are relatively unconcerned with “salvation” and with promises of heaven, but are nevertheless committed to a world in which the natural and supernatural are interpenetrating. Thus Christian theology frequently does not speak to the vital concerns of the pagan world. This article examines whether there are contemporary understandings of the work and person of Christ that do make sense within these allied contexts, and which encounter the deep longings of that world. Two approaches to Christ and the gospels now emerging may be effective in this context, and may help to critique the contemporary meshing of Christianity and violence. First is the Christ of Colossians - the one in whom all things hang together - and second is to be found in intrinsic atonement theories.
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Abolaji, Tosin Success, and Michael Oladele OLORUNNIMBE. "JESUS CHRIST AS EXEMPLAR OF PEACE AND PEACEBUILDING." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 18, no. 1 (June 30, 2024): 47–57. http://dx.doi.org/10.20890/reflexus.v18i1.2847.
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The idea of peace in a human society contradicts God’s original intention about the peace He bestowed man at the time of creation. Man was created and placed in the Garden of Eden where he enjoyed all things including peace of mind and fellowship with His Maker but these became severed because man sinned against God. Jesus was believed to be God’s incarnate, the ultimate sacrifice for man’s redemption and the model for an ideal godly person whom God had initially created man to be. Peace in the real sense cannot be achieved in a chaotic atmosphere especially where strive, envy, jealousy, hatred and selfishness exist which cannot be found in Jesus Christ. Hence, the aim of this paper is to consider the personality of Jesus Christ as an exemplar of peace and peace building. Therefore, the methods adopted in this study are historical and descriptive. It was discovered that during Jesus’ earthly ministry, He lived a life worthy of great emulation as He stood in the middle of the society of His days carrying out His assignments in the face of haters yet displayed a grandiose attitude of peace and peace-building to His audience. The study recommended that the society should live a Christ life-pattern pursuing peace with all men as richly found in the life and teachings of Jesus Christ.
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Veri, Esap, Gunar Sahari, and Yunus Selan. "Bukti Keilahian Yesus Kristus Berdasarkan Filipi 2:6 Sebuah Jawaban Teologis Terhadap Kristologi Ebionisme, Arianisme Dan Saksi Yehuwa." JURNAL LUXNOS 7, no. 2 (December 16, 2021): 264–77. http://dx.doi.org/10.47304/jl.v7i2.159.
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Abstract: This article discusses the divinity of Jesus Christ based on Philippians 2:6 as a theological answer to the christology of Ebionism, Arianism, and Jehovah's Witnesses. The main focus in this study is to examine theologically the meaning of “the image of God” in Philippians 2:6. This paper shows the result that Philippians 2:6 is explaining the divine qualifications of Jesus Christ which means Jesus Christ before the incarnation, He has existed in eternity with the Father. So it can be said that Jesus Christ is not a creation of God or an ordinary man because Jesus Christ is the same morphe as God the Father. This paper certainly uses a qualitative method, namely a method that describes a phenomenon under study. then to describe the phenomenon under study, of course, requires literature (library review). The purpose of this paper is for the lay congregation to fully and correctly understand the teachings of the Person of Jesus Christ (Christology) in order to ward off false teachings. Abstrak: Artikel ini membahas keilahian Yesus Kristus berdasarkan Filipi 2:6 sebagai jawaban teologis terhadap kristologi Ebionisme, Arianisme, dan Saksi Yehuwa. Fokus utama dalam kajian ini yaitu mengkaji secara teologis makna “rupa Allah” dalam Filipi 2:6. Tulisan ini memperlihatkan hasil bahwa Filipi 2:6 sedang menjelaskan kualifikasi ilahi Yesus Kristus yang artinya Yesus Kristus sebelum berinkarnasi, Ia telah ada dalam kekekalan bersama dengan Bapa. Jadi dapat dikatakan bahwa Yesus Kristus bukan ciptaan Allah atau manusia biasa karena Yesus Kristus morfe yang sama dengan Allah Bapa. Tulisan ini tentu menggunakan metode kualitatif yaitu metode yang mendeskripsikan sebuah fenomena yang dikaji. maka untuk mendeskripsikan fenomena yang diteliti tentunya membutuhkan literatur-literatur (kajian pustaka). Tujuan dari tulisan ini agar jemaat khusus awam bisa memahami secara utuh dan benar mengenai ajaran tentang Pribadi Yesus Kristus (Kristologi) guna menangkal ajaran yang sesat.
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TUCĂ, Petre Octavian, and Nicușor TUCĂ. "THE MOTHER OF THE LORD JESUS CHRIST IN THE ORTHODOX HYMNOGRAPHY." Icoana Credintei 9, no. 18 (June 24, 2023): 13–19. http://dx.doi.org/10.26520/icoana.2023.18.9.13-19.
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The Mother of the Lord Jesus Christ is the most significant person of all the saints, because she was well-pleased for the Son of God to take body from her and be born of her. The person of the Mother of the Lord is put in strict connection to her Son, the second Person of the Holy Trinity, highlighting her participation to His redeeming work. She is so glorified in the liturgical hymns of the Orthodox rite, that the stichera to her glorification adorn each page of our ritual books.
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Fisk, Philip J. "Jonathan Edwards's Freedom of the Will and his defence of the impeccability of Jesus Christ." Scottish Journal of Theology 60, no. 3 (August 2007): 309–25. http://dx.doi.org/10.1017/s0036930607003304.
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AbstractIt is in Jonathan Edwards's Freedom of the Will (1754) that he reconciles impeccability and freedom of the will in the human soul of Jesus Christ, even when Jesus is in a state of trial. But how does he shape a synthesis between these two attributes without duplicity, and at the same time avoid theological and christological barbs, whether Arminian or Hobbist, Nestorian or Apollinist? For Edwards, the Son of God did not surrender impeccability when he undertook to fulfil – in human nature, and in a state of trial – intra-trinitarian promises, promises made not only by the Father to the Son, but by the Son to the Father. Edwards views the habits of the heart of Jesus Christ progressing in holiness from the moment of his incarnation. He understands the excellencies that the Son of God brought to the human nature in the incarnation in no way to have added to nor to have diminished the impeccable holy disposition of his person. A key to interpreting the holy habits of Jesus’ heart is, according to Edwards, to view the source of the impeccability of the soul of Jesus as lying in its essence, not in a cause outside his person; it lies in the very disposition of his heart.
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Bevzyuk, Natalya. "KARL BARTH: THE ETHICS OF FREEDOM BEFORE GOD." Doxa, no. 2(40) (December 21, 2023): 38–45. http://dx.doi.org/10.18524/2410-2601.2023.2(40).307199.
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Karl Barth’s ethics is a kind of ethics of God’s command. Its main premise is that the Word of God through Revelation and Jesus Christ is God's command to man regarding the path of freedom. K. Barth emphasizes the “infinite qualitative difference” between God and man, but at the same time, emphasizes the “humanity of God” in Jesus Christ, through whom man is able to achieve such freedom. Human freedom is not a choice of life alternative, but a choice of gratitude and submission to God. For K. Barth, human freedom means being in the sovereign freedom of God. God is not only the source of human freedom, but at the same time the object and goal of man. The natural freedom of man, which was lost due to sin, distances man from God and from himself. That is why K. Barth made human freedom dependent on faith in God and following Jesus Christ: a person cannot have natural freedom and spirituality without the divine Spirit. Christian faith is a response to God’s judgment. A free man is a creation and partner of God, and is responsible to God for his freedom. Such responsibility should be expressed in love for God and neighbor, and acquire the traits of humanity, the humanity that Jesus Christ had. Man receives true freedom only through grace, from the free human God in Jesus Christ. K. Barthes rejects the modernist tendency to reduce God to an instrument of human self-realization, on the contrary, the absolute action of God in obtaining human freedom is recognized.
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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.
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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for people to be transformed by the grace mediated to humanity by Jesus Christ. Such mediation extends to every dimension of the human person, including the physical body, as indicated by veneration of the relics of the saints and the sacramental nature of Orthodox worship.
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Tămaș, Christian. "C.S. Lewis’s Trilemma Seen through Muslim Eyes." Linguaculture 10, no. 2 (December 12, 2019): 41–50. http://dx.doi.org/10.47743/lincu-2019-2-0144.
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Beyond his apologetic works about Jesus Christ and the Christian faith, C.S. Lewis polarized the religious and non-religious world with his famous Trilemma expressing his opinion on the nature and identity of Christ. While for the Christians and atheists C.S. Lewis's Trilemma is still a matter of rather harsh debate, for the Muslims it represents a matter of lesser importance. Some of those acquainted with C.S. Lewis's ideas approached it with caution taking into account the Qur’anic statements about the revelations previously “descended” upon man, which generally prevent the Muslims from commenting or interpreting the other monotheistic scriptures. Thus, many Muslim scholars consider C.S. Lewis's Trilemma a Christian affair not of their concern, while others object to its content considered incompatible with the Islamic views concerning the person of Jesus Christ.
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Hoon Lee, Sang. "The Victory of Jesus in Barth’s Conception of Eternity." Theology Today 75, no. 2 (July 2018): 182–92. http://dx.doi.org/10.1177/0040573618783417.
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Karl Barth has developed the Boethian concept of eternity as simultaneity by placing the person of Jesus Christ at the center of God’s eternity. Even though it is a momentous achievement, Barth’s conception still stands in need of clarification or modification, for otherwise it might impugn the victory of Jesus Christ unwittingly, since it logically entails a problematic notion of the simultaneity of Jesus’ past, present, and future. It follows that his past of death is never gone but simultaneously present in the divine eternal Now. To avoid this problematic ambivalence, I will suggest that even in God’s eternity there must be the indicator of God’s Now, the flowing “now” from the past to the future. And yet, my suggestion will not depart from the concept of simultaneity in God’s omniscience.
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Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.
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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).
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Booth, Adam. "How You Learned Christ: Petrine Christological Transformation of Pauline Vocabulary." Journal of Biblical Literature 142, no. 1 (March 15, 2023): 171–82. http://dx.doi.org/10.15699/jbl.1421.2023.9.
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Abstract How did late first-century Christians learn about the person and character of Jesus and attempt to imitate him? In many ways, their situation is not so different from the vast majority of mid-first-century Christ-followers who had never met Jesus or had regular access to anyone who had, including the large number who were evangelized or pastored by Paul of Tarsus. Paul had a solution to their problem: convinced that Christ lived in him, he advised them that, by imitating him (or, sometimes, his coworkers), they would imitate Christ. I propose that one moment of reception of this counsel is revealed in 1 Peter. Building on prior work that identifies this text as a late first-century pseudepigraphical work that exhibits dependence on a Pauline corpus, I argue that its author constructs much of his christological diction from Paul’s self-description (and his description of his coworkers), a method of learning Christ that the author has learned from Paul himself.
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Bangun, Mardona, Topan M. T. Tampubolon, and Juwita R. Barutu. "A Theological Framework Approach with Gentle Mentoring to Effectiveness Re-Evangelizing Pentecostal-Charismatic Congregations." Journal of World Science 2, no. 9 (September 26, 2023): 1353–63. http://dx.doi.org/10.58344/jws.v2i9.387.
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The Pentecostal charismatic movement is growing very fast around the world in quantity. Christian doctrine has little meaning, so spiritual and social behavior becomes distorted according to personal feelings and lifestyles, becoming selfish or individualist. This study aims to show that re-evangelizing charismatic Pentecostals using a gentle attitude is very important so that the big picture of Christian theology can be conveyed and well accepted by them so that the understanding of doctrine and attitude of worship becomes correct. It used a descriptive quantitative approach with a sample of 258 respondents by conducting multiple linear regressions . The study used a quantitative approach with a sample of 258 respondents. The R square value derived from the Influence of Bible understanding and knowledge of the person of Jesus Christ on church behaviour was 52%; other influences were absent in this study. The F table value is 141,377 with a significance value of 0.000 or < 0.5%, indicating that there is a simultaneous influence between the variables of Bible understanding and knowledge of the person of Jesus Christ on the congregation's behaviour is significant. The t value obtained was 8,195 for the Bible understanding of church behaviour variable with a significance of 0.000 or <0.5%, meaning there is a significant partial influence. The t-table value for the variable understanding of the person of Jesus Christ is 12,057 with a significance of 0.000 or <0.5%, meaning there is a significant partial influence. Gentle personal re-evangelism presents the big picture of God's redemptive narrative.
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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Williams, H. H. Drake. "Recalibrating Christian Ethics at Corinth: Paul’s Use of Jesus the Prototype and Collective Remembrance to Provide Spiritual Guidance on Weaker Brothers and Food Offered to Idols." Religions 15, no. 3 (March 4, 2024): 316. http://dx.doi.org/10.3390/rel15030316.
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Social identity theory has provided a fresh lens that can be used to look at Paul’s letters. Prototypes provide a helpful means to examine social identity and ethics in communities, as suggested by Warren Carter. In 1 Corinthians, Jesus Christ is presented as a prototype, although the Corinthians did not meet him. Collective memory theory has also provided a means to look at recollections of the person of Jesus recorded in the New Testament. While the number of recollections of Jesus that his recipients had is still open to question, this study finds Bauckham’s approach to the memory of Jesus in Paul to be the most sustainable. Studies by Dale Alison and Richard Burridge provide a general picture of ideas in the Synoptic tradition. When the fruits of prototype studies are combined with the collective memory of Jesus, it provides fresh insight into Paul’s commandment to imitate Jesus Christ, which was issued in 1 Cor 11:1. The fruits of these combined methods reveal the influence of the life of Jesus in the commands to look after the weak brother, abstain from idol feasts, and to do everything to God’s glory. Through the recollection of the lifestyle of Jesus, Paul recalibrates the Corinthian behavior so that it agrees with the prototype.
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Kiel, Nikolai. "Inkarnationsdeutung bei Johannes von Damaskus in Auseinandersetzung mit der „koranischen“ Bewegung." Millennium 20, no. 1 (January 1, 2023): 287–320. http://dx.doi.org/10.1515/mill-2023-0012.
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Abstract John of Damascus (ca. 650/660 – 754 AD) is one of the first contemporary witnesses to critically examine the emergence of Islam and its holy scripture, the Qur’an. John came from a distinguished Melkite family that held political offices in state finance for generations. Like his father, he was initially a civil servant under the Arab rule of Caliph ‘Abd al-Malik (685 – 705). The anti-Christian movement that began in that time forced him to withdraw from public life and enter the Mar Saba monastery near Jerusalem. While at the monastery, John grappled with the text of the “new” religion and defended the Christian position. In this milieu, the interpretation of the divine incarnation occupied a central position. By demonstrating the divine incarnation in Jesus Christ, John makes convergences with the Qur’anic movement of the new rulers. In doing so, he highlights the Qur’ans high esteem of the Virgin Mary as well as the birth and humanity of her Son, Jesus Christ. In this way, he seeks to bring Christianity into agreement with the Qur’an and to break down theological barriers.
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BUGIULESCU, Marin. "Theological and Dogmatic Definition of the God-Man Jesus Christ Person." Icoana Credintei 2, no. 4 (June 21, 2016): 13. http://dx.doi.org/10.26520/icoana.2017.4.2.13-20.
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Bujak, Janusz. "The Person of Jesus Christ as the essence of Christian eschatology." Studia Koszalińsko-Kołobrzeskie 22 (2015): 93–105. http://dx.doi.org/10.18276/skk.2015.22-06.
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Jones, Paul C. "Moltmann for Clinicians: Hope in Suffering and the Way of Liberation." Journal of Psychology and Theology 50, no. 1 (February 23, 2022): 50–62. http://dx.doi.org/10.1177/00916471211071049.
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This article will attempt to offer contributions from the systematic theologian, Jürgen Moltmann, to practicing clinicians of psychotherapy and counseling. It will begin by introducing Moltmann and three of his major theological themes of hope, pathos, and liberation. For Moltmann, hope is linked to the life, death, and resurrection of Jesus Christ. The presence of God in the person of Jesus represents God’s divine pathos or willingness to be vulnerably affected by human suffering. Liberation is then found in the suffering way of Jesus Christ. Next, the article will discuss how each of these three theological themes can be integrated with the work of psychotherapy as well as how Moltmann’s theology provides a critique of contemporary models of psychotherapy that attempt only to reduce or eliminate suffering. Finally, an example is used to draw out the implications of the critique as well as offer applications for clinical integrative practice.
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Blum, Edward J. "“Look, Baby, We Got Jesus on Our Flag”." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 17–37. http://dx.doi.org/10.1177/0002716211407464.
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Examining debates about the person, place, and meaning of Jesus Christ in African American social development, creative expression, political thought, civil rights activism, international visions, and economic plans, this article suggests that religious discussions have revealed robust democratic cultures. From the age of slavery to the era of Obama, religious discussions and political cultures have been intertwined. Spiritual debates have played a role in community formation; individualism and universalism have worked in tandem; and Jesus Christ—a provincial figure executed thousands of years ago—became essential to international and political visions. This article suggests that Jesus functioned historically in two prominent political ways for African Americans. First, he stood as a counterpoint to American racism that limited the social, legal, political, and cultural rights of African Americans. Second, he functioned as a focus of intraracial and interracial debate, dialogue, and dissension over the role of religion in black politics.