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1
Loader, William. "Revisiting High Priesthood Christology in Hebrews." Zeitschrift für die neutestamentliche Wissenschaft 109, no. 2 (August 10, 2018): 235–83. http://dx.doi.org/10.1515/znw-2018-0013.
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Abstract This paper revisits the author’s research on the christology of Hebrews completed in the 1970s in the light of subsequent research. It concentrates, in particular, on the way key problems of interpretation have been handled. These include the extent to which the author’s atonement day typology dictates a soteriology which reduces Christ’s death to a preparatory event and depicts a heavenly offering as the salvific event or, conversely, whether the author employs atonement day typology selectively to interpret Jesus’ death as salvific. It also addresses the associated problems created by parts of the book which report Jesus’ appointment at high priesthood as occurring after his death at his exaltation and other parts which appear to imply that he was acting as a high priest already during his earthly ministry.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Yudhita, Rena Sesaria. "Keimanan Kristus dalam Peraturan Melkisedek: Sebuah Upaya Rekontruksi Kristologi Keimanan dalam Ibrani 7: 1-10." GEMA TEOLOGIKA 1, no. 1 (April 28, 2016): 1. http://dx.doi.org/10.21460/gema.2016.11.207.
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Hebrews has a distinctive christology denoting Christ�s particular priesthood. The fact that Jesus is not qualified in anyway to be a priest according the Aaronic order is inevitable. Therefore, the author composed an argument that the foundation of Christ�s priesthood isthe order of Melchizedek. This article seeks to examine how the Hebrew�s author recognize, interpret, and utilize the character of Melchizedek to build his unique priesthood christology. The efforts are made by interpreting Hebrews 7:1-10, in which the author shows the significance of the Melchizedek�s figure to the Jesus� priesthood. First, this article investigate show the author of Hebrews uses Melchizedek mysterious character in Genesis and Psalm are echoed in verses 1-3 and then examine the christology of priesthood developed in verses 4-10. Basically the character of Melchizedek was still shrouded in mystery even to the end of the study. However, precisely in this mystery we can see how ingenious the author is.
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Słomka, Jan. "Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"." Vox Patrum 44 (March 30, 2003): 99–117. http://dx.doi.org/10.31743/vp.8069.
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Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.
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Ashworth, Justin. "How divine solidarity liberates." Scottish Journal of Theology 72, no. 03 (August 2019): 324–34. http://dx.doi.org/10.1017/s003693061900036x.
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AbstractMany people have argued that God experiences the suffering of the oppressed, but does divine solidarity liberate? This article answers this question with incarnation-focused sketches of the doctrines of salvation, atonement and mission: God gives life and communion with God and neighbour (salvation) by living and communing with us in Jesus Christ (atonement); and God continues to give life and restore communion as the Spirit sent by the Father joins us to God and each other in Jesus Christ (mission). These doctrines are made explicitly liberationist by emphasising the sociopolitical dimensions and imperatives of life and communion with God and neighbour.
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Hahnenberg, Edward P. "The Ministerial Priesthood and Liturgical Anamnesis in the Thought of Edward J. Kilmartin, S.J." Theological Studies 66, no. 2 (June 2005): 253–78. http://dx.doi.org/10.1177/004056390506600202.
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[The article explores the possibilities for a constructive theology of priesthood drawn from the work of Edward J. Kilmartin, S.J. (1923–1994). Placing Kilmartin's direct treatment of church office within the context of his larger theological project, the author names the unstated thesis guiding Kilmartin's approach: the ministerial priesthood serves the memory of Christ. The article concludes that Kilmartin's understanding invites reflection on the ministerial priesthood in light of Jesus' life, pneumatology, faith, and the category of priesthood itself.]
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Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST." Think 9, no. 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.
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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of that religion cannot reject without undermining the authority both of their scriptures and of a very long tradition. It looks then as if objections to the doctrine are objections to the Christian scheme itself. Here is one of them. As the Gospels present it Jesus was murdered, by one or more of Pilate, the Sanhedrin and the Jewish mob. Given Objective Atonement, God ordained the sacrificial death of Jesus, and so, as it seems, this murder. Murder requires freedom on the killer's part. And many have doubted that an action can be both free and ordained by God. Leave that aside. A good God would in any case not make it a condition for our forgiveness that someone acquired the guilt of murder.
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Vorster, Nico. "Christ in context." Journal of Reformed Theology 7, no. 3 (2013): 257–66. http://dx.doi.org/10.1163/15697312-12341310.
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Abstract This article discusses the inevitable contextual nature of Christology, highlights contextual and transcontextual issues in the study of Christology and then introduces the various contributions to this volume. Contextual issues that are highlighted is the need to develop a Christology that restores a transcendent frame of reference in a materialist world entrapped within an immanent frame of reference, the importance to rethink the relationship of Christ to the cosmos in light of developments within the natural sciences, the universal relevance of Christ and the theme of inculturation. Transcontextual issues that need to be addressed are the Jewish-Christian dialogue on Jesus as the fulfillment of the promise to Israel, the relationship between historical research on Jesus and theological-philosophical reflection on the nature of Christ, the relationship between high and low Christology, Jesus’s universal significance, the meaning of Christ’s atonement, the parousia of Christ and the limits of religious language about Christ.
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HYUN, ALEXANDER. "The mystery of atonement and Swinburne's reparation theory." Religious Studies 53, no. 1 (November 9, 2015): 133–41. http://dx.doi.org/10.1017/s0034412515000566.
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AbstractTraditional Christianity holds that Jesus Christ somehow helps to bring about our salvation. A ‘theory of atonement’ is a theory about how he does this. One influential and elegant theory of atonement is Richard Swinburne's reparation theory. In this article, I contend that this theory fails to satisfy an important condition of adequacy on theories of atonement that has been overlooked in the literature. I first argue that in order to be plausible, a theory of atonement must not imply that failure to believe in the correct theory of atonement greatly hinders one from being benefited by Christ's salvific work. I then argue that reparation theory does have this problematic implication.
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Benner, Drayton C. "Immanuel Kant’s demythologization of Christian theories of atonement in Religion within the Limits of Reason Alone." Evangelical Quarterly 79, no. 2 (April 30, 2007): 99–111. http://dx.doi.org/10.1163/27725472-07902001.
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In his Religion within the Limits of Reason Alone, Immanuel Kant interacts in a veiled way with Christian theology. In particular, he demythologizes three main Christian theories of the atonement, namely the ransom theory, the satisfaction-substitution theory, and the moral example and influence theory. In each case, Kant substitutes Jesus’ role in the particular atonement theory with that of each individual. Kant’s reasons for this demythologization include his failure to find meaning in history and his unwavering commitment to individual moral autonomy. Kant’s demythologizing programme sacrifices the uniqueness of the person of Christ and the power of the work of Christ.
11
Barker, Margaret. "Jesus Our Priest: A Christian Approach to the Priesthood of Christ." International journal for the Study of the Christian Church 11, no. 1 (February 2011): 110–12. http://dx.doi.org/10.1080/1474225x.2011.553996.
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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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Van Dyk, Leanne. "Vision and Imagination in Atonement Doctrine." Theology Today 50, no. 1 (April 1993): 4–12. http://dx.doi.org/10.1177/004057369305000103.
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“The dark mystery, the holy secret of the atonement must always serve as a caution and reminder to the theologian. The atoning death of Jesus Christ will not be reduced to a formula of scholars or a possession of the church. The tragic elements of the story, the inescapable judgment on human self-deception, and the mysterious salvific impact of the atonement must never be muted or dimmed in the legitimate interest of theological clarity and precision.” “Why must holy places be dark places?” C. S. Lewis, Till We Have Faces
14
Moore, F. Timothy. "Giving up privilege: A sermon on Philippians 2:5–11." Review & Expositor 118, no. 1 (February 2021): 118–23. http://dx.doi.org/10.1177/00346373211002109.
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The hymn in Phil 2:5–11, which may be the earliest statement about Jesus’s death on the cross, omits typical concepts of substitutionary atonement. This hymn sees the cross within the story that Jesus gave up the privilege of divinity to become human and offers a fresh way to see the intersection of Jesus’s death and Christian discipleship. Feminist and womanist theologians have rightly criticized substitutionary atonement, because the powerful inevitably place the message of sacrifice and suffering upon women and the marginalized. The hymn, however, speaks not of sacrifice and suffering, but of God’s willingness to give up privilege to create solidarity. For those with privilege to be of the same mind that was in Christ Jesus (v. 5), they must choose not to exploit that advantage, but to empty themselves of it and collectively create atonement through solidarity with one another.
15
Jorgenson, Allen. "Karl Barth's Christological Treatment of Sin." Scottish Journal of Theology 54, no. 4 (November 2001): 439–62. http://dx.doi.org/10.1017/s0036930600051760.
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A christological treatment of sin is, for Karl Barth, the only possibility for those who wish to know something of that which opposes life in Christ. Such a treatment must be christologically ordered in so far as Christ remains the arche, teloas, and nomos of theological thought. It is not coincidental, then, that his treatment of sin is proper to the doctrine of reconciliation and ordered by the christological assertion that Jesus Christ is truly God, truly human, and the unity of these as the ‘guarantor and witness of our atonement.’ Indeed, the knowledge of sin is only possible in the light of the revelation of God and humanity in the God-man Jesus Christ. Consequently, the doctrine of reconciliation is the proper place for the knowledge of sin in so far as Jesus, the one who knew no sin, was made to be sin ‘so that we might become the righteousness of God’ (2 Cor. 5:21). To know sin one must face the one who became sin for our sakes.
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Tinambunan, Edison R. L. "Kolegialitas: Suatu Bentuk Formasi Berkelanjutan Imam." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 351–66. http://dx.doi.org/10.35312/serifilsafat.v30i29.17.
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Ongoing formation is a subject which is very actual at this present time in relation with priesthood which has been pointed out by the Second Vatican Council. The church has promulgated various documents to this urgent need. One aspect of the ongoing formation is priesthood collegiality to Jesus Christ as high priest, to church where is incardinated, to hierarchy as his institution, to the other priests as his colleagues and to lay people who is also his peer of pastoral service. The intention this writing is to revive priest that the effectiveness and efficacy of pastoral service is collegiality.
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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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Berner, Christoph. "The Heptadic Chronologies of Testament of Levi 16–17 and Their Sources." Journal for the Study of the Pseudepigrapha 22, no. 1 (August 10, 2012): 40–52. http://dx.doi.org/10.1177/0951820712458632.
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Chapters 16–17 of Testament of Levi ( T. Levi) preserve two examples for the creative reinterpretation of ancient Jewish chronologies in early Christianity. In T. Levi 16, the seventy weeks chronology from Dan. 9 is read as an announcement of Jesus' crucifixion and the destruction of the Second Temple. T. Levi 17, on the other hand, preserves an older Jewish source on the decline of the priesthood. This source was originally composed as a response to the deposition of Onias III (173 BCE) and later expanded through the addition of vv. 9-11 responding to the investment of Jonathan as high priest (152 BCE). For the Christian author of T. Levi 17, the original chronological implications of his source were no longer relevant. He incorporated it for purely theological reasons, namely, as a demonstration for the complete failure of the Jewish priesthood and its subsequent replacement by the eschatological high priest Jesus Christ ( T. Levi 18).
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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (January 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.
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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.
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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (April 30, 2008): 13–32. http://dx.doi.org/10.1163/27725472-08001002.
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A relational understanding of the Trinity does not lead to the abandonment of judicial metaphors for the atonement but provides a context for them. The Trinity places relationships at the heart of the moral order. Relationships involve obligations, and the cross was the triune God’s response of love to humanity’s violation of our relational obligations towards him. Both God’s judgment on sin and God’s salvation from sin are personal acts. A Chalcedonian understanding of Christ’s two natures enables us to understand Jesus’ death as the self-substitution of God for humanity and as the representative death of the perfect man, offering himself through the Spirit, on behalf of humanity. Those who are, by the Spirit, in Christ are in restored relationship with God.
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Sherman, Robert J. "Toward a Trinitarian Theology of the Atonement." Scottish Journal of Theology 52, no. 3 (August 1999): 346–74. http://dx.doi.org/10.1017/s0036930600050250.
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In my work as a theologian educating future pastors and teachers, I am concerned that too many of my students make no greater claim of Christ than that he was a ‘spirit person’, and construe his work as some variation on personal spiritual mentoring. Such reductionistic tendencies in understanding the person and work of Christ clearly owe more to certain iconoclastic voices in academia and current cultural sensibilities than they do classic Christian understandings of God and redemption. Whatever their source, such minimalist views can only weaken the Church's ministry. Fortunately, two other trends may supply helpful resources for a response. First, interest in the doctrine of the Trinity has re-emerged, across the theological spectrum. Similarly, new discussions have emerged around the doctrine of the atonement, such as the explicit feminist critiques of vicarious substitution theories or the promotion of prophetic/political models typical of members of the Jesus Seminar or responses to these and other issues. I propose to address this Christological reductionism by combining these two trends, adopting aspects of some new approaches while critiquing others. In so doing, I am motivated less by the desire to produce theological innovation than to demonstrate the theological integrity and pastoral value of several classic Christian traditions. Specifically, I will offer a constructive theological proposal connecting the Trinity with the rubrics of prophet, priest and king to explain Christ's diverse atoning work.
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Sellers, Robert P. "Toward a multifaith view of atonement." Review & Expositor 118, no. 1 (February 2021): 71–85. http://dx.doi.org/10.1177/00346373211001965.
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The meaning of the death of Jesus on the cross has been interpreted differently from the first century until today. Of the many theories proposed throughout Christian history, the dominant understanding, especially among evangelical Protestants since the Reformation and perhaps dating from Anselm of Canterbury in the eleventh century, has been the penal-substitutionary view of atonement. Christ died to pay the penalty for human sin, so humanity can receive forgiveness by trusting in the efficacy of Jesus’s death on its behalf. This explanation is an objective theory that is “Godward focused,” understanding the work of Christ as a divine plan to satisfy what God requires: expiation for human sin. Other competing theories, however, reject this idea and propose more subjective views that are “humanward focused.” This article considers the reality of different, imperfect perspectives about matters as complex as the interpretation of God. It connects the writer’s affirmation of the plurality of religious experience with his having lived a quarter century in the multifaith milieu of Java. It touches on specific opposing theories of atonement, endorsing as more useful in our interreligious world the subjective approaches to understanding the cross. It advocates an intriguing argument for the plurality of end goals, or “salvations,” among the world’s religions. Finally, it uses the less dominant models of martyr motif and the moral example theory to investigate how the concept of atonement might be understood in the context of four major world religions other than Christianity, suggesting that acknowledgment of the legitimacy of different approaches to the Divine is a distinctly “Christian” way to live in a diverse world.
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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (August 30, 2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.
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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial lamb and the priest that offers the sacrifice. In this way, Christ is presented both as the offering and the offeror. The New Testament uses two main Greek words καταλλαγή/ (katallage) and ἱλασμός (hilasmos) in driving home this important concept which stems from God’s love towards the creation and results in forgiveness, restoration of estranged relationship, maintenance of divine justice and expression of divine mercy. The work used content analysis method of research and comparative theory in the study of religion in dealing with the subject of atonement in the Old Testament, Greco-Roman Context and the New Testament. Significantly, the work draws a thread of thought from Old Testament through Greco-Roman thought on atonement to that of the New Testament. It therefore also serves a point of comparative religious study of this thought among these three world views.
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Reimer, A. James. "Jesus Christ, the Man for Others : The Suffering God in the thought of Paul Tillich and Dietrich Bonhoeffer." Laval théologique et philosophique 62, no. 3 (May 3, 2007): 499–509. http://dx.doi.org/10.7202/015752ar.
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Abstract In this essay I compare Bonhoeffer’s and Tillich’s perspectives on divine suffering and suggest that Bonhoeffer’s (and to a lesser degree Tillich’s) notion of both divine and human vicarious suffering is a way of re-framing Anselm’s so-called “forensic” theory of atonement, in which Christ takes upon himself the undeserved condemnation of fallen humankind and dies vicariously on our behalf in order to satisfy divine justice.
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Kunz, Phillip R., and Yaw Oheneba-Sakyi. "Social Distance: A Study of Changing Views of Young Mormons toward Black Individuals." Psychological Reports 65, no. 1 (August 1989): 195–200. http://dx.doi.org/10.2466/pr0.1989.65.1.195.
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This study reports the changes of Bogardus Social Distance scores for beginning students at Brigham Young University from 1979 to 1989. A revelation was reported by the Church of Jesus Christ of Latter-Day Saints in 1978 which permitted black members to receive the Priesthood on an equal basis with whites. An earlier study reported an initial decrease in the social distance toward black members by the university students. This study was designed to ascertain whether that decrease was sustained over the 10-yr. period, or whether the initial decrease may have stemmed from the euphoria felt at the time of the announced revelation. The data support the notion that the change has been genuine and sustained, although not as dramatic as in the period immediately following the announcement which gave the Priesthood to black members.
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Kruger, C. Baxter. "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." Scottish Journal of Theology 43, no. 3 (August 1990): 366–89. http://dx.doi.org/10.1017/s0036930600032749.
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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.
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Goodloe, James C. "John McLeod Campbell: Redeeming the Past by Reproducing the Atonement." Scottish Journal of Theology 45, no. 2 (May 1992): 185–208. http://dx.doi.org/10.1017/s0036930600038643.
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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.
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Molnar, Paul D. "Thomas F. Torrance and the problem of universalism." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 164–86. http://dx.doi.org/10.1017/s0036930615000034.
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AbstractWhile Karl Barth and Thomas F. Torrance both believed in the possibility of universal salvation, they also rejected the idea that we could make a final determination about this possibility prior to the second coming of Jesus Christ. Hence, both theologians rejected what may be called a doctrine of universal salvation in the interest of respecting God's freedom to determine the outcome of salvation history in accordance with the love which was revealed in and through the death and resurrection of Jesus himself. This article explores Torrance's reasons for holding that ‘the voice of the Catholic Church . . . throughout all ages has consistently judged universalism a heresy for faith and a menace to the Gospel’. Torrance expressly believed in the ‘universality of Christ's saving work’ but rejected ‘universalism’ and any idea of ‘limited atonement’. He considered both of these views to be rationalistic approaches which ignore the need for eschatological reserve when thinking about what happens at the end when Christ comes again and consequently tend to read back logical necessities into the gospel of free grace. Whenever this happens, Torrance held that the true meaning of election as the basis for Christian hope is lost and some version of limited atonement or determinism invariably follows. The ultimate problem with universalism then, from Torrance's perspective, can be traced to a form of Nestorian thinking with respect to christology and to a theoretical and practical separation of the person of Christ from his atoning work for us. What I hope to show in this article is that those who advance a ‘doctrine of universalism’ as opposed to its possibility also have an inadequate understanding of the Trinity. Interestingly, Torrance objected to the thinking of John A. T. Robinson and Rudolf Bultmann because both theologians, in their own way, separated knowledge of God for us from knowledge of who God is ‘in himself’. Any such thinking transfers our knowledge of God and of salvation from the objective knowledge of God given in revelation to a type of symbolic, mythological or existential knowledge projected from one's experience of faith and this once again opens the door to both limited atonement and to universalism. Against this Torrance insisted that we cannot speak objectively about what God is doing for us unless we can speak analogically about who God is in himself.
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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (August 2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.
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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on the theology of Julian of Norwich, whose meditations on the cross provide a middle way of affirming both the motherly nature of God and biblical revelation and tradition.
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Richie, Tony. "Continuing the Conversation on King: My Really Final Response to Tony Moon?" Journal of Pentecostal Theology 19, no. 1 (2010): 170–79. http://dx.doi.org/10.1163/174552510x489955.
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AbstractTony Richie contends that Bishop J.H. King and a close circle of comrades and colleagues, influential in early Pentecostalism as leading administrators, educators, thinkers, and writers, and including G.F. Taylor and A.A. Boddy, exhibited various levels of (what today is known as) inclusivism regarding Christian theology of religions. He suggests this striking discovery has significant import for the developing field of Pentecostal theology of religions. However, as Tony Moon has rightly pointed out, King did not present non-Christian religions as direct divine instruments or agents of Christ's atonement benefits. Richie agrees with Moon that King primarily encourages hope for some of the humanly unevangelized. Yet Richie, in agreement with Veli-Matti Kärkkäinen, also argues that King's thought can be particularly complex. King's complexity especially shows in his perception of the trans-historical 'essential Christ' and 'religion of Christ'. Thus, Richie persistently suggests that at least King, but probably Taylor too, holds out a well-grounded but cautiously guarded optimism, not so much on world religions per se, as in the boundless Christ and an unbounded—but not boundary-less—religion firmly and forever rooted in the revelation of and redemption in the Lord Jesus Christ.
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Langdon, Adrian. "Jesus Christ, election and nature: revising Barth during the ecological crisis." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 453–70. http://dx.doi.org/10.1017/s0036930615000241.
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AbstractTheologians seeking to respond to the ecological crisis seldom turn to the theology of Karl Barth as a resource. In fact, some suggest that his doctrine of God is too monarchical and leads to unnecessary hierarchies between God and humans, or between humans and the rest of nature. This article counters this trend and begins a dialogue with Barth, especially on the place of non-human nature in his thought. While agreeing with the substance of Barth's theology, it is argued a number of critical additions and revisions are appropriate, especially concerning his doctrine of election. The article first briefly outlines Barth's doctrine of election and then, second, examines various New Testament passages on election and non-human nature. This second section will examine the prologue of John's Gospel, Colossians 1:15–20 and Romans 8:18–23. As key texts in Barth's exposition, it will be noted how he passes over important connections between election and nature found in them. Guided by the green exegesis of Richard Bauckham, it will be argued that nature is not merely the stage for the drama between God and humanity but that it is also an object of God's election and thereby participates in reconciliation and redemption. The third part of the article suggests various points of commensurability, correction and addition to Barth's theology arising from the biblical material examined. This includes points concerning theological epistemology, the atonement, anthropology and the theology of nature. For example, Romans 8 suggests that creation groans in anticipation of redemption. Barth's view of the cross, especially the Son's taking up of human suffering, is extended to suggest that the cross is God's way of identifying with the suffering of nature and its anticipation of redemption, and not just human sin and salvation. The most important revision, however, is to be made to Barth's doctrine of election. It may be summarised as follows: in Jesus Christ, God elects the Christian community and individuals for salvation within the community of creation. The article concludes by suggesting areas of dialogue with other types of ecotheology, especially ecofeminist forms.
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Verster, P. "Conflicting models for mission and reconciliation: Future perspectives." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 621–44. http://dx.doi.org/10.17570/stj.2016.v2n2.a28.
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The debate between proponents of the ecumenical movement on the one hand and the evangelical movements on the other, often led to different models of reconciliation. On the one hand, social upliftment was regarded as essential in any view on reconciliation. Without a deeply entrenched “social gospel” no reconciliation was deemed possible. Evangelicals, on the other hand, were of the opinion that no reconciliation is possible without conversion and acceptance of the atonement in Christ. This debate has since waned, because both groups have in some instances accepted views from the other side, as stated by David Bosch. However, differences remain in the models for reconciliation, even in the South African church communities. Emphases on social justice and restitution viewed from a specific theological point are often contrary to the view that true reconciliation is only possible if the church proclaims conversion to God and the acceptance of the atonement in Jesus, who is the only Saviour. Evaluating the essence of reconciliation, as put forward by Paul in the Letter to the Romans, might give an acceptable view for future reconciliation.
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Frazee, Charles A. "The Origins of Clerical Celibacy in the Western Church." Church History 57, S1 (March 1988): 108–26. http://dx.doi.org/10.1017/s0009640700062971.
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In the present discussion within the Roman Catholic Church over the requirement of clerical celibacy, the arguments generally center on the ascetical value of the practice. Pope Paul VI speaks of celibacy as a “precious jewel” leading to a life of selflessness for the man who seeks to follow Jesus Christ in the priesthood. When priests themselves talk about the subject, it is often in terms of its symbolic value as a total commitment to the service of the Lord. It is further seen as a practical measure, following Saint Paul's view that the unmarried state frees the ordained minister from the cares of personal family life so that he may devote himself entirely to the concerns of the whole Christian community.
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Bernas, Casimir. "Jesus Our Priest: A Christian Approach to the Priesthood of Christ - By Gerald O'Collins and Michael Keenan Jones." Religious Studies Review 37, no. 1 (March 2011): 64–65. http://dx.doi.org/10.1111/j.1748-0922.2010.01489_44.x.
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D Putri, Lidya Sartika, and Agus Subiyanto. "An Ethnographic Study of the Passover Night Tradition in the Pandemic Situation to Preserve Ideology and Harmonious Social Environment." E3S Web of Conferences 202 (2020): 07032. http://dx.doi.org/10.1051/e3sconf/202020207032.
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Christian is religion that was born in Judea (Palestine) around the 1st century, believing in the life story of Jesus Christ. In the life story of Jesus there is a story about the atonement of human sins. Jesus was crucified to atone for the sins of men and then rose up. The resurrection was considered a victory and celebrated as the Passover. Since then, tradition of Passover has been known as the day of celebration of Liberation for Catholics. In this celebration, there are a series of events of communication. This research is motivated by religious traditions and culture which are often only considered a ceremony. This study aims to find out the communicative situations, communicative events and communicative acts of Passover Night celebration. This study uses a qualitative descriptive method with an ethnographic approach. The result shows that there are so many symbols or meanings from each part on the ceremony. The symbols and their meaning can be found from interviewing some experts and conducting a direct observation of the ceremony. However, in the pandemic situation, the ceremony is conducted online with some adjustments in order that ideological aspects and harmonious social environment can still be preserved.
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Buang Lela, Emanuel Richardus, and Edison R. L. Tinambunan. "SPIRITUALITAS IMAMAT DALAM BAYANG-BAYANG TANTANGAN PASTORAL (IMAM SEBAGAI PELAYAN DALAM TANTANGAN PASTORAL DI KEUSKUPAN TIMIKA)." Forum 49, no. 2 (December 19, 2020): 78–91. http://dx.doi.org/10.35312/forum.v49i2.310.
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This article focuses on reflections of the priestly vocation as a minister in the context and pastoral situation in the Diocese of Timika. The approach is studying on ecclesiastical documents in regarding on the priesthood spirituality in serving of God's people. The purpose of this paper is to discover the high spirit of ministry of a priest who is based on the example of Jesus Christ as Teacher and Chief Pastor in the pastoral ministry of the Timika Diocese. Total service in dedicative involvement, a soothing presence, entering into the struggles of family life, and having the courage of dialoguing with anyone are a concrete service to realize the spirit of the ministry of Jesus Christ in the challenges of the pastoral field in the Timika Diocese.
Artikel ini berfokus pada refleksi mengenai panggilan hidup imamat sebagai pelayan di tengah konteks dan situasi pastoral di Keuskupan Timika. Pendekatan yang digunakan adalah studi dokumen gerejani mengenai spiritualitas imamat dalam pelayanan bagi umat Allah. Tujuan dari tulisan ini adalah untuk menemukan semangat pelayanan yang luhur dari seorang imam yang bertolak pada teladan Yesus Kristus sebagai guru dan gembala utama dalam pelayanan pastoral di keuskupan Timika. Pelayanan yang total dalam keterlibatan yang dedikatif, kehadiran yang menyejukkan, masuk dalam pergumulan hidup keluarga, dan berani untuk berdialog dengan siapa pun merupakan pelayanan konkret demi mewujudkan spirit pelayanan Yesus Kristus di tengah tantangan medan pastoral di Keuskupan Timika.
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Warner, Lawrence. "Jesus the Jouster: The Christ-Knight and Medieval Theories of Atonement in Piers Plowman and the "Round Table" Sermons." Yearbook of Langland Studies 10 (January 1996): 129–43. http://dx.doi.org/10.1484/j.yls.2.302804.
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Taborda, Francisco. "O MINISTÉRIO ECLESIAL À LUZ DA ATUAÇÃO DE JESUS A PROPÓSITO DO “ANO SACERDOTAL”." Perspectiva Teológica 42, no. 116 (May 7, 2010): 13. http://dx.doi.org/10.20911/21768757v42n116p13/2010.
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O ministério eclesial só pode ser compreendido à luz da prática de Jesus. Ora, Jesus não foi da casta sacerdotal. Quando a Epístola aos Hebreus usa a categoria de sacerdote para iluminar o mistério de Cristo, explicita-a de tal forma que Cristo se manifesta como o fim e a realização de todo o sacerdócio das religiões. A forma como Jesus se apresenta nos Evangelhos evoca a figura do Servo de YHWH, tal como descrita nos quatro cânticos do Deuteroisaías. A partir daí se deve entender também o ministério eclesial e o poder na Igreja. É o poder-serviço que dá espaço a que cada membro da Igreja se possa realizar na liberdade dos filhos de Deus. A Igreja é o povo sacerdotal. Que os ministros tenham podido vir a ser designados como sacerdotes é resultado de uma evolução que deverá ser esboçada e para a qual se procurará uma explicação. A partir daí se verá em que sentido essa designação pouco feliz pode e deve ser entendida.ABSTRACT: Ecclesiastical ministry can be understood only in the light of the praxis of Jesus. However, Jesus was not of the priestly class. When the Epistle to the Hebrews uses the category of priest to illuminate the mystery of Christ, it expresses that Christ manifests himself as the end and the fulfilment of all priesthood rooted in all religions. The manner in which Jesus presents himself in the Gospels evokes the figure of the Servant of Yahweh, as described in the four songs of the Deutero Isaiah. From this point on one should understand also the ecclesiastical ministry and the power in the Church. It is the power-service concept that makes it possible so that each member of the Church can reach fulfilment in freedom as children of God. The Church is the priestly people. That the ministers have been able to come to be designated as priests is the result of an evolution that will have to be sketched and for which an explanation will be sought. From then on it will be seen in which sense this unhappy designation can and must be understood.
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Misiarczyk, Leszek. "Od charyzmatu do "Ordo exorcistarum". Rozwój praktyki egzorcyzmu w pierwotnym chrześcijaństwie." Vox Patrum 59 (January 25, 2013): 67–85. http://dx.doi.org/10.31743/vp.4015.
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The term „exorcism” comes from the Latin exorcismus and from the Greek term, which originally meant „an oath”, but later in a Christian environment has assumed the meaning „to curse” or „to expel the demons/evil spirits”. The practice of exorcism in early Christianity has been influenced by Old Testament, ancient Judaism and especially by the exorcisms done by Jesus Christ and described in the New Testament. In patristic texts of IInd and IIIrd century we find the following elements of an exorcism: prayer in the name of Jesus, recitation of some elements of early Christian Creed, reading of the Gospel and it was done as an order. An exorcism has been accompanied by the imposition of hands, fast and using of the holy cross. An exorcism has been usually performed publicly and was treated as evidence of the truth of the Christian faith. Until the IIIrd century there was no office of exorcist in the ancient Church and the ministry of it was not connected at all with the priesthood, but depended on the individual charisma received from God and was confirmed by the effectiveness to realase the possessed people.
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Putt, Sharon L. "The foundational efficiency of love: reconciling with Aquinas." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 143–63. http://dx.doi.org/10.1017/s0036930615000022.
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AbstractAnabaptist theologians who vie for the most convincing theory of divine non-violence in the contemporary ‘atonement debate’ quite often fail to appreciate the contributions of medieval scholars such as St Thomas Aquinas. Of course, that failure does have a rationale. Aquinas does, indeed, support various systematic expressions of a satisfaction theory of atonement. In doing so, he insists upon God's violent solution to the problem of sin and also employs language fraught with quid pro quo, mercantile and penal images. Aquinas does attempt to ‘correct’ Anselm and rearticulate the satisfaction theory of atonement; however, his expression of that motif still hinges upon the divine demand for remuneration, balanced accounts or an economic transaction in order to repair the damage done by sin. God's desire for this redemptive reparation results in the necessity of the violent death of an innocent man. Consequently, although Aquinas expresses the notion of necessity differently than Anselm, his theory also necessitates, at best, divine complicity with violence and, at worst, divine insistence on violence. Anabaptist theologians who remain true to the tradition's pacifist roots rightfully cry ‘foul’ in response to Aquinas’ theory. If Jesus of Nazareth fully reveals the character of God as indicated in John 14:7 with the words, ‘if you have seen me, you have seen the Father’, theories of atonement which depict God as condoning or requiring violence do not harmonise with the life and teachings of the man Christians call the Prince of Peace, especially if that violence pertains to the redemption of a loving God's good creation. As a result, those who oppose the implicit divine violence embedded in Aquinas’ satisfaction theory of atonement may opt to disengage with him, to expel him completely from the conversation. Yet I suggest that non-violent atonement theologians pause and rethink their indictment of the angelic doctor. Satisfaction remains the prevalent theme surrounding Aquinas’ atonement motif, but it is not by any means the only image he brings to bear on the topic. In fact, throughout his ruminations on the passion of Christ, St Thomas focuses explicitly on the unfathomable, extravagant and immeasurable divine love as the primary motivation for God's desire and subsequent actions to redeem and restore a sinful humanity. I suggest that, given Aquinas’ emphasis on divine love, Anabaptist theologians may well discover a satisfying interlocutor for further theological conversation which carries significant implications for the life of the church. Indeed, scholastic savants such as Thomas Aquinas still do warrant a place at the communal table.
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Moder, Ally. "Women, Personhood, and the Male God: A Feminist Critique of Patriarchal Concepts of God in View of Domestic Abuse." Feminist Theology 28, no. 1 (August 6, 2019): 85–103. http://dx.doi.org/10.1177/0966735019859471.
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Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of women’s subordination has been severely challenged by liberal feminists, and rightly so for the sake of women’s survival and flourishing. This article utilizes the Social Trinity to provide a Christian feminist critique of patriarchal atonement models and theology towards the feminist goal of liberating women from male-perpetrated violence. Ultimately a reframing of God will be presented that includes women as full persons and calls them to resist the suffering of domestic abuse and to reclaim their full personhood as the imago Dei.
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Sizov, Sergey E. "Philosophical Origins of the Organic Theory of Salvation in Orthodox Theology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 462 (2021): 80–86. http://dx.doi.org/10.17223/15617793/462/10.
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The historical study of modern Orthodox theology is a very important process, which is only now finding its place in science. Orthodox dogmatic theology can only seem static, while a closer examination can reveal the processes of decomposition, change and mutation. This article analyzes the theological history of the organic atonement theory, with Vladimir Lossky as its main advocate. The appearance of several atonement theories in theology (along with the criticism of legal theory – a traditional theory peculiar to academic education) highlights the reasons leading to such an unusual state of affairs. In the author’s opinion, this situation is one of the indicators for the changes in theology under the influence of new philosophical trends. The links between the organic atonement theory and philosophical research were noticed as early as in the 20th century. However, the issue has been still insufficiently explored. In connection with this, one of the objectives in this article is a thorough consideration of the way the Russian religious thought participated in the development of the 20th-century Orthodox theology. The largest school of religious philosophy at the beginning of the 20th century was the philosophy of unitotality, which was supported by many famous authors, including theologicians Sergei Bulgakov, Lev Karsavin, Sergei and Evgenii Trubetskoy, Vladimir Ern, Pavel Florensky, et al. The Russian philosopher Vladimir Solovyov was the initiator of this movement. The thinkers mentioned above and the authors of “organic” theology (in particular, Lossky and Georges Florovsky) are linked not only by their biographies, but also by common themes, methodological guidelines and objects of criticism. Thus, one of the key features of the “organic” atonement theory is the idea that Jesus Christ adopted the common human nature, and it exists as real and integrated in every single human hypostasis. In the author’s opinion, this viewpoint is not specific to Russian Orthodox theology before the 20th century. It was indeed inspired by the philosophy contemporary to Lossky. We can find the same ideas in the works by Karsavin and archpriest Bulgakov, whose teachings influenced Lossky’s views. At the same time, Lossky tried to dissociate himself from philosophy and remain a theologician. However, the author undertakes to demonstrate that not all of his resources are in the patristic tradition. In this regard, we cannot speak about imitation. On the contrary, we discuss the unconscious adoption of some topics, images and methodological techniques by Lossky from his opponents and teachers.
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Njo, Saferinus. "Peran Maria Sebagai Bunda dan Guru Imamat dalam Pembinaan Imam di Era Revolusi 4.0." Studia Philosophica et Theologica 20, no. 1 (March 23, 2020): 32–51. http://dx.doi.org/10.35312/spet.v20i1.176.
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Abstrak
Pembinaan imam merupakan elemen penting dalam Gereja Katolik karena imam menjadi instrumen hidup karya keselamatan serentak berada di garis terdepan karya pastoral Gereja. Dalam konteks hidup yang selalu berubah dan berkembang, para imam dituntut untuk menyerupai Kristus, Kepala dan Gembala. Kehadiran dan peran Maria dalam pembinaan imam selalu aktual sepanjang masa. Sebab ada hubungan esensial antara Maria, Bunda Yesus dan imamat pelayanan Sang Putra, berdasarkan relasi keibuan ilahi Maria dan Imamat Kristus. Teladan Maria sebagai bunda, model dan guru ini direfleksikan dan ditandaskan dalam dokumen-dokumen sejak Konsili Vatikan II yang berbicara mengenai pembinaan imam. Artikel ini merupakan refleksi atas kehadiran dan peran Maria dalam pembinaan imam khususnya dalam era revolusi 4.0 berdasarkan dokumen-dokumen tersebut.
Abstract
Formation of priests is an important element in the Catholic Church because priests become living instruments of salvation while being at the forefront of pastoral work. In the context of a life that is always changing and developing, priests are required to resemble Christ, the Head and the Shepherd. Mary's presence and role in the formation of priests have always been a reality throughout the ages. Because there is an essential relationship between Mary, the Mother of Jesus and the priestly ministry of her Son, based on the relationship between Mary's divine motherhood and the Priesthood of Christ. Mary's example as a mother, model and teacher has been reflected upon and emphasized since the Second Vatican Council in documents dealing with priestly formation. This article is a reflection on the presence and role of Mary in the formation of priests, especially in the era of revolution 4.0 based on these documents.
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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (June 2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.
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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Yom Kippur, the Day of Atonement. For medieval Christians, preparation for the holy feasts of Christmas and Easter meant substantial periods of religious preparation, the well-known Advent and Lenten periods complete with fasting and abstinence from certain foods. In contemporary Christian circles, fasting may be less widely practiced, yet it retains an important place among Roman Catholics and members of the Church of Jesus Christ of the Latter-day Saints, to cite but two better-known cases. In short, the utilization of food for purposes of religious devotion and piety, whether through fasting or feasting, has been a long-standing custom within and without western religious culture.
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Baldovin, John F. "Book Review: Jesus Our Priest: A Christian Approach to the Priesthood of Christ. By Gerald O’Collins, SJ and Michael Keenan Jones. Oxford: Oxford University Press, 2010." Irish Theological Quarterly 77, no. 2 (May 2012): 203–4. http://dx.doi.org/10.1177/0021140011434685c.
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Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.
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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way the article provides a starting point for scholarly examinations of the theological content of this increasingly influential religious text.While the names of the six elements featured in Mormon's gospel will sound familiar to students of the New Testament, the meanings he assigns to these may differ substantially from traditional Christian discourse in ways which make Mormon's characterisation of the gospel or doctrine of Christ unique. (1) Faith is understood primarily as action displaying complete trust or reliance on Christ and the power of his atonement. (2) Repentance requires turning away from one's own way and humbly submitting – by covenant – to the way of the Lord. (3) Water baptism is then the prescribed sign of that covenant a repentant person gives in witnessing both to God and to the world that she has repented and undertaken to follow Christ in all things. (4) The baptism of fire and of the Holy Ghost brings the remission of sins in a spiritual rebirth to the repentant individual at such time as God judges her repentance to be true. It also provides converts with a direct witness of the Father and of the Son and of the promises of salvation for those who follow this gospel – as they may be led by the continuing guidance of the Holy Ghost. (5) But only those who endure to the end in this way will (6) receive salvation in the kingdom of God.The overall pattern suggested is a dialogue between man and God, who initially invites all people to trust in Christ and repent. Those who respond by repenting and seeking baptism will be visited by fire and by the Holy Ghost, which initiates a lifelong interaction, leading the convert day by day in preparation for the judgement, at which she may finally be invited to enter the kingdom of God.
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Waruwu, Septerianus, and Mangiringtua Togatorop. "Menerapkan Prinsip Rekonsiliasi Menurut Roma 5:10-11." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 4, no. 2 (January 2, 2020): 133–43. http://dx.doi.org/10.52104/harvester.v4i2.18.
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Reconciliation in the New Testament is an important and interesting topic to discuss. Reconciliation is one of the important doctrines that Christians should understand, how God reconciles humans with Himself. This is believed by many people to lack understanding, due to the lack of books that specifically discuss reconciliation. In the Old Testament man reconciles himself to God, by offering atonement sacrifices to God. Thus humans are at peace with God. While the concept of reconciliation in the New Testament, God provides the atoning sacrifice through Jesus Christ. The importance of reconciliation for believers is to restore their relationship with the creator after being separated by sin, and to enjoy a beautiful fellowship with God without having to offer burnt sacrifices again. Abstrak: Rekonsiliasi dalam Perjanjian Baru merupakan topik yang penting dan menarik untuk dibahas. Rekonsiliasi merupakan salah satu doktrin penting yang semestinya dimengerti oleh orang Kristen, bagaimana Allah merekonsiliasi manusia dengan diriNya. Hal ini banyak orang percaya kurang memahami, disebabkan karena kurangnya buku yang membahas secara khusus tentang rekonsiliasi. Dalam Perjanjian Lama manusia merekonsiliasi dirinya dengan Allah, dengan mempersembahkan korban pendamaian kepada Tuhan. Dengan demikian manusia berdamai dengan Allah. Sedangkan konsep rekonsiliasi dalam Perjanjian Baru, Allah yang menyediakan korban pendamaian melalui Yesus Kristus. Pentingnya rekonsiliasi bagi orang percaya adalah memulihkan relasinya dengan sang pencipta setelah dipisahkan oleh dosa, dan menikmati kembali persekutuan yang indah bersama Tuhan tanpa harus mempersembahkan korban bakaran lagi.
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Tembay, Aris Elisa. "Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 153–71. http://dx.doi.org/10.47154/scripta.v6i2.52.
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Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia.
One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.
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Margaret, Carmia. "Pendekatan Interpretasi Teologis Kitab Suci dan Prasuposisi-Prasuposisi Teologis di Baliknya." Veritas: Jurnal Teologi dan Pelayanan 18, no. 2 (December 2, 2019): 141–60. http://dx.doi.org/10.36421/veritas.v18i2.330.
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Cukup banyak tokoh dan tulisan yang berupaya memperkenalkan, mendiskusikan, dan menunjukkan cara kerja pendekatan Interpretasi Teologis Kitab Suci atau yang lebih dikenal sebagai Theological Interpretation of Scripture (TIS), tetapi tidak banyak yang sebenarnya menbedah pemikiran-pemikiran teologis-filosofis di baliknya. Tulisan ini akan memperkenalkan natur, esensi, dan karakteristik khas pendekatan TIS melalui beberapa konviksi pembentuk yang melatarbelakanginya, yang dapat diibaratkan sebagai “DNA” bagi pendekatan TIS dan sekaligus membedakannya dari pendekatan-pendekatan tafsir lainnya. Pendekatan TIS agaknya paling baik dipahami sebagai pembacaan yang dilakukan di dalam dua konteks, yaitu konteks teologis dan ekklesial. Dalam konteks teologis, pendekatan TIS percaya bahwa Kitab Suci sebagai tulisan yang bersifat sakral, Kitab Suci adalah medium komunikasi Ilahi kepada umat di sepanjang sejarah bahkan hingga hari ini, Kitab Suci memiliki kesatuan dalam seluruh bagiannya dengan Yesus Kristus sebagai pusat dan pengikat, dan Kitab Suci paling baik dibaca dengan kesadaran akan lensa teologis pembacanya. Dalam konteks ekklesial, pendekatan TIS menekankan keimaman rajani seluruh anggota tubuh Kristus sebagai pembaca teks, keniscayaan komunitas di dalam pembacaan, dan fungsi normatif teks yang bertujuan menghasilkan transformasi dalam kehidupan umat.
There are plenty figures and writings that attempt to introduce, discuss, and show the workings of Theological Interpretation of Scripture (TIS) as an approach in reading the Holy Scripture; however, not many that actually dissect the theological-philosophical thoughts laid behind it. This paper will discuss the nature, essence, and characteristics of the TIS approach through some of the forming convictions behind it, which can be said as "DNA" for the TIS approach and at the same time, differentiates it from other interpretive approaches. The TIS approach seems best understood as a reading that happened in two contexts, namely theological and ecclesial contexts. In a theological context, the TIS approach believes that the Scripture is a sacred writing, the Scripture is a medium of divine communication to people throughout history even today, the Scripture has a unity in all its parts with Jesus Christ as the center and binding, and the Scripture is best read with an awareness of theological lenses of the reader. In an ecclesial context, the TIS approach emphasizes the royal priesthood of all members of the body of Christ as readers of the text, the necessity of the community of believers in reading, and the normative function of the text aimed at producing transformation in the lives of the people of God.
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Spoelstra, B. "Stol ons 'kerklike' godsdiensbeoefening in die historiese Jesus?" In die Skriflig/In Luce Verbi 36, no. 3 (August 6, 2002). http://dx.doi.org/10.4102/ids.v36i3.520.
Full textAbstract:
Does ecclesiastical religion fixate on the historical Jesus? In this article the question is posed whether the kingship of Jesus within modern Reformed ecclesiastical religious practice, and especially within the GKSA, is adequately recognized. It is argued that since Karl Barth, the practice of religion in Reformed churches has in essence focused mainly on the aspect of justification brought about by faith in the atonement on the cross. Another aspect also stressed in Barths’ theology, and still prevalent today, is his rejection of God’s so-called general revelation in creation and history. Since Barth a biblicistic trend has developed in which the kingship of the risen and glorified Christ has been overwhelmingly neglected. The result is that Jesus is mainly commemorated for his atonement in history and is not experienced as the living and reigning Christ in the present. Present-day faith and worship thus relate directly to the history of Jesus on earth, leaving the impression that no revelation has occurred during the past 2000 years. History has become an embarrassment to present-day preachers. It is asserted that the influence of rationalism and humanism on Reformed worship may have caused a lack of appreciation for the aspect of communion with the glorified Christ. In the GKSA the Lord’s Supper is a central event in congregational worship. The Formulary presents the sacrament as a meal to commemorate the death of Christ and does not adequately testify to His kingship here and now. It is apparent that the GKSA inherited many of Zwingli’s ideas from the Reformed churches in the Netherlands and did not fully grasp Calvin’s emphasis on actual communion with the living and reigning Christ.