Journal articles on the topic 'Jesus christ, prophecies'

The first Scripture for Christians was the Old Testament, which, however, they read in the light of Christ. For them, in disagreement with the Jews themselves, the prophecies of the OT regarding the Messiah were realized in Jesus Christ. In this case, Christians read the OT differently than did Jews, who continued to read the OT according to their tradition while refusing to accept Christ as the Messiah. The Qur’ān, however, accepts that Jesus Christ was al-Masīḥ, but rejects the doctrines of the Trinity and of Christ as the incarnate Son of God the Father. This was, in fact, one of the main differences between the two religions. For their part, Christians, although they did not recognize prophecy in Muḥammad, used the Holy Book of Muslims in their different writings, especially as proof-texting for apologetic purposes.

The first Scripture for Christians was the Old Testament, which, however, they read in the light of Christ. For them, in disagreement with the Jews themselves, the prophecies of the OT regarding the Messiah were realized in Jesus Christ. In this case, Christians read the OT differently than did Jews, who continued to read the OT according to their tradition while refusing to accept Christ as the Messiah. The Qur’ān, however, accepts that Jesus Christ was al-Masīḥ, but rejects the doctrines of the Trinity and of Christ as the incarnate Son of God the Father. This was, in fact, one of the main differences between the two religions. For their part, Christians, although they did not recognize prophecy in Muḥammad, used the Holy Book of Muslims in their different writings, especially as proof-texting for apologetic purposes.

The following article covers the issues regarding the Incarnation of Jesus Christ presented in a poetic manner in Liber Apotheosis and Liber Cathemerinon by Aurelius Prudentius Clemens. The first part illustrates the references to the fact of Birth taken from the Old Testament. It focuses primarily on the messianic prophecies – the prophecies of the Messiah, who was to be sent to the world. The second part presents the circumstances and the place of the Bethlehem event. The poetic depictions of the place and time of the Nativity as well as the consequences arising from accepting Christ as the Saviour sent by God have been presented in reference to the evangelical accounts. The third part discusses the results of the Incarnation that were illustrated in a poetical form by Aurelius Prudentius Clemens. Thus, the article presents the fact of the exaltation of human body re­sulting from the absolution of sins, redemption of man, as well as the emphasis of human dignity.

Mary or Maryam is the greatest woman mentioned in Bible and Al-Quran. God chosen Mary to be a mother while she was yet a virgin. Mary was honored and highly regarded among the Muslims and Christians when she gave birth to Jesus or Isa a.s without any cohabitation with a male. Islam and Christian provide different perspectives on Maryam’s virginity based on the prophecies of their respective scriptures. This article discusses the virginity of Maryam according to the Christian and the Islamic perspectives. This article also aims to compare and analyze the differences of the viewpoints given by using comparative methods, analysis and criticism. Among the important findings of this study is that Christian’s teachings and beliefs about Mary ‘s virginity have a close relationship with Jesus divinity.From the Islamic perspective, the virginity of Maryam and the birth of Isa a.s is one of the great signs of Allah s.w.t. greatness and perfection. ABSTRAK Jesus Christ atau Isa a.s dilahirkan oleh seorang perawan suci iaitu Mary atau Maryam a.s. Kedua -dua agama Kristian dan Islam mengiktiraf hakikat tersebut. Namun begitu konsep keperawanan Maryam a.s telah mencetuskan pandangan yang berbeza dari perspektif kedua-dua agama. Justeru penulisan ini adalah untuk membentangkan konsep kelahiran perawan dan kedaraan selama-lamanya Maryam menurut pandangan Kristian dan Islam serta melakukan analisis terhadap asas-asas perbezaan antara kedua agama berpandukan dalil dan hujjah daripada kitab suci masing-masing. Kajian ini adalah berbentuk analisis kandungan yang menggunakan metod kajian perpustakaan. Hasil kajian mendapati bahawa keperawanan Maryam ketika mengandung dan melahirkan Jesus telah mengukuhkan doktrin ketuhanan Jesus Christ pada pandangan penganut Kristian sedangkan Islam melihat ia sebagai tanda kekuasaan dan kebesaran Allah S.W.t ke atas makhluk-Nya.

This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).

This paper was born from the researcher’s inquisitiveness in prying into such discourses in the Bible that seem to pose so much philosophical concern, which has led to many psychological semantic and theological arguments in the scholastic realm of beliefs. The purpose of delving into this area, then, is to demystify the accurate meaning of the response of Jesus Christ when he said, “I never knew you,” thus helping young preachers of the word and, indeed, scholars avert possible future misapplication of the passage and to further recommend to the contemporary Christians the possible ways of averting such scenario in the imminent post-generational judgment and reign of the Lord. The researcher keenly used the best articulate methods for arriving at the preconceived goal, so the study utilized the descriptive exegetical method via historical-grammatical and lexical syntactical tools to analyze the verses of the text. Fantastic discoveries were realized, which assert that what they claimed intimacy with Christ is just what He repudiates and with a certain scornful dignity. This means then that his acquaintance with the impostors was not broken off- but they have never at any point in time known the Lord via belief, confession, repentance, and salvation. This heightened the researcher’s curiosity, suggesting some physical, social, spiritual, and ethical implications for contemporary Christians. Finally, the researcher recommended that contemporary Christians must not allow themselves to be overdriven with a fervent passion for miraculous works, prophecies, and demonic exorcisms that outweigh the central focus befitting called people of God that will witness to the redemptive work of Christ

The present article deals with the studies of testimony in the Gospel of Luke, focusing on the testimony of the disciples of Jesus. In the introduction the author outlines the theme of testimony in the double work of Luke-Acts as compared to other New Testament writings, and explains the meaning of giving testimony and being a witness according to the Third Evangelist. The exegetical study of texts, describing the missionary activity of the disciples in Luke shows that they were acting as witnesses in several stages. In the first stage the Twelve are witnesses sent by Jesus to proclaim the kingdom of God in Galilee. The second stage is the testimony of the seventy-two disciples sent on a mission to proclaim the kingdom of God in Samaria and Galilee. The radicalism of the requirements resembles the radicalism of Jesus’ life, and yields the special character of the disciples’ testimony. The object and the quality of the disciples’ testimony are changed after the Easter events. The disciples have to reckon with persecution, which turned into an opportunity to give testimony inspired by the Holy Spirit. The missionary commandment given by the Risen Lord, being simultaneously a testimony commandment, is preceded by the empowerment of the disciples with supernatural gifts from the Risen Lord, and conditioned by acceptance of the Holy Spirit. The object of disciples’ testimony after Easter will be the passion, the death, and above all the resurrection of Christ based on the prophecies of the Old Testament, and conversion with forgiveness of sins in His name. The testimony of the apostolic community of disciples would be taken from Palestine to all nations on Earth.

The origin and development of the Adventist Church was based on eschatological interpretations of the apocalyptic books of the Bible. Ellen White, one of the co-founders of the Seventh-day Adventist Church, played a prominent role in the interpretation of prophetic texts. In this article, I highlight her interpretation of one of the most controversial passages in the book of Revelation – the thirteenth chapter – in which John writes about the Antichrist. I show that Ellen White took a historical approach to the interpretation of apocalyptic prophecies. White interpreted the beast from the sea as a symbol of the papacy, and the beast from the earth as a symbol of Protestant America. White argued that the image of the beast would be a separate authority, a union of church and state in the United States, a kind of counterpart to the papacy. The restoration of the power of the papacy and its alliance with Protestantism will lead to the loss of religious freedom and persecution. The article highlights that the mark of the beast, according to Ellen White, symbolizes the celebration of Sunday – a false and idolatrous Sabbath. This spiritual sign will be activated in a future eschatological spiritual battle that will take place in the matter of worship and faithfulness to God’s commandments. White wrote about Sunday laws in the historical context of the United States, where they were hotly debated and even passed in some states. I argue that White was not limited by historical context, but was making a statement about future Sunday observance legislation on a worldwide scale, with other countries following the US’s example. The article shows that Ellen White also interpreted the Antichrist individualistically, by indicating the personal appearance of the devil in the form of Jesus Christ at the end of time.

Starting with the very simplified overview of reception of the Old Testament in the Gospel of Matthew, the author aims to make the use of the two quotations from the collection of the Book of the Twelve more concrete. The first quote is from the Book of prophet Micah (5:1). It also appears in Mt (2:6), in relation to the birthplace of Jesus Christ, while the second quote is found in the Book of prophet Zechariah (13:7) and it tackles the shepherd metaphor (Mt 36:31). In the first case, we are putting the emphasis on the change concerning the reading of the Old Testament, having in mind that the Greek text of Micah brings the phrase: ὀligostὸs eἶ toῦ eἶnai ἐn chiliάsin Ioyda ("though you are small among the clans of Judah''), while the author of the Gospel of Matthew reads it with the help of the litotes ὐdamῶs ἐlachίse eἶ ἐn toῖs ἡgemόsin Ἰoύda ("by no means least among the rulers of Judah''). At last, we conclude that Bethlehem cannot be in any case perceived as it was before, as 'from you will come the one who leads, who will take care of my people of Israel' (ἐc soῦ gὰr ἐxeleύsetai ἡgoύmenos, ὅstis poimaneῖ tὸn laόn moy tὸn Ἰsraήl). As for the reception of Zechariah (13:7) in Mt (26:31), we should consider the quote that appears also in Mk (14:27). The quote in the Gospel of Matthew is under strong influence of the Masoretic Text and the Damascus Document, with further distancing from Septuagint and Targum. At the same time, there is a parallel drawn between the prophecies of Peter's abstinence, and the Christological reason is given (ἐn ἐmoὶ) for dispersing of the Apostles, which is the case in Mt (11:6; 13:56) as well. Apart from being drastically shortened in comparison to the first place of the appearance, the quote in the Gospel of Matthew brings the whole spectrum of philological virtues that brings it closer to the (possible) Hebrew Vorlage (Original).

2084: Artificial Intelligence and the Future of Humanity by John C. Lennox. Grand Rapids, MI: Zondervan Reflective, 2020. 124 pages. Hardcover; $19.99. ISBN: 9780310109563. *Oxford mathematician and science philosopher John C. Lennox has been active in Christian apologetics for more than ten years. Best known, perhaps, for his debates with Richard Dawkins, Christopher Hitchens, Michael Shermer, and others (many of these debates are readily available online), Lennox has written numerous books defending the rationality of Christian faith. Many of his books address relationships between science and Christianity, such as his 2009 release: God's Undertaker: Has Science Buried God? *Lennox firmly believes that science and faith are compatible, as demonstrated by his easy way of integrating knowledge from science and theology. He often uses argument from design logic for God's existence. From his mathematical perspective, he points to the improbability of biogenesis to argue for the direct, non-evolutionary creation of life by God. As a result, he is often associated with advocates of intelligent design (ID). While the merits of ID with respect to creation matters are contested, it is indispensable when considering a future that will be (intelligently?) designed and built by human society. This is the central focus of 2084, its title a leap forward from George Orwell's 1984. *In chapters 1-3, Lennox cites many secular writers, utopian and dystopian, to highlight future possibilities. Their work accords with the assertion that artificial intelligence (AI) is of central importance; "AI will inevitably affect us all," so it is of interest not only to developers, but also to "philosophers, ethicists, theologians, cultural commentators, novelists, and artists" (p. 16). *But what is AI? Lennox offers his answer in two parts. Part one, chapters 4-5, examines "narrow" AI: computer systems designed to fulfill specific tasks, such as analyzing vast amounts of data or assisting in diagnosing illnesses. Narrow AI is operational now, providing great benefits to society, and its future potential is even greater. Unfortunately, like most technologies, it can also be corrupted by human sin. Lennox is not a Luddite, but he is realistic about AI's risks, and he lauds Christians involved in developing AI, such as Rosalind Picard at MIT. *Part two, chapters 6-7, describes the wider hopes some people have for AI, such as fundamental changes to human life. Indeed, transhumanists believe AI will eventually solve all the problems that beset human beings, including the "technical" problem (p. 85) of death itself. This hope is based on the development of Artificial General Intelligence (AGI): a conscious, self-improving, superintelligent computer system. Human creativity would, in effect, bestow life on a technological artifact, just as God breathed life into the dust of the earth in Adam. These aspirations reveal, according to Lennox, a hope to become gods, the realization of the false promise of the serpent in Genesis 3. *In chapter 8, Lennox interprets such utopian hopes as rejecting God and his promises. He notes the irony "that those who are seeking to create a superintelligence do not realize that there is good evidence that a superintelligence, the superintelligence, already exists: God the Creator and Sustainer of the heavens and the earth" (p. 117). By rejecting the creator, the creatures made in God's image are diminished and at risk of being made "useless" (p. 128). *From a traditional Christian perspective, chapters 1-8 (more than half the book) provide a good overview of AI as the cornerstone of transhumanism. Anyone un-familiar with such matters will benefit from the account Lennox offers. Nevertheless, he skips over many of the details to get to his main interest: chapters 9-13, in which he develops his theological and eschatological perspectives on AI and its potential impacts. *Lennox is neither a preterist nor a post-millennial. Instead, he integrates the apocalyptic passages of Daniel, 2 Thessalonians, and Revelation to visualize what lawless progress in AI could produce. Ultimately, Lennox connects dystopian views of advanced technology, especially AGI, to the apocalyptic "beasts" in Daniel and Revelation. The mysteries of the apocalyptic genre do not concern Lennox; he is confident that the full meaning of such mysteries will become apparent as events unfold (p. 205). In the meantime, the prophecies encourage believers to be watchful and to guard against deception. With this call for watchfulness, Lennox moves to his conclusion: "There is no way to a glorious future that bypasses the problem of human sin, and the only one who has offered a viable solution to that problem is Jesus Christ, who faced it head-on on the cross" (p. 227). *For too long, many Christians have focused exclusively on matters of human origins, but the future of human life is ignored. Yes, all Christians look for the return of Christ, but what of the time between now and then? It seems that few believers are even aware of the challenges they will face later this century. By examining the future from a biblical perspective, Lennox offers an important corrective. *Christians will disagree over the future of human life, just as they do about human origins. In 2084, Lennox offers his views of the future, in accordance with his reading of scripture. His conclusions will satisfy some readers--and dissatisfy others--but 2084 will certainly inform them of AI and its importance. As believers ponder the future, by God's grace the church can remain true to its mission, finding answers to tough questions by searching the scriptures in light of the doctrines they reveal. *Reviewed by David Winyard, Associate Professor of Engineering, Grace College, Winona Lake, IN 46590.

RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. 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This article proposes that the task of Jesus’ disciples could be to juxtapose new and old unconditional prophecies concerning the kingdom of heaven. Matthew 13 can be read as a prophetic discourse and specific, prophetic referents are identified to gain insight into the prophecies contained in these parables. From a pre-millennial perspective, the kingdom of heaven is seen to exist in terms of the New Covenant in a spiritual sense from the cross of Christ onwards, but it will also be established in a literal sense in terms of the Davidic Covenant when Christ returns. This article discusses the four parables of Matthew 13 that were presented in public.’n Ondersoek na Matteus 13 as ’n profetiese diskoers: Die vier gelykenisse wat in die openbaar aangebied is. Hierdie artikel stel voor dat dit die taak van Jesus se dissipels sou kon wees om nuwe en ou onvoorwaardelike profesieë oor die koninkryk van die hemele met mekaar te vergelyk. Matteus 13 kan as ’n profetiese diskoers gelees word en spesifieke, profetiese referente word geïdentifiseer om die profesieë in hierdie gelykenisse te begryp. Vanuit ’n pre-millenniale perspektief blyk dit dat die koninkryk van die hemele in ’n geestelike sin in terme van die Nuwe Verbond vanaf Christus se kruis en daarna bestaan, maar dit sal ook in ’n letterlike sin tot stand kom in terme van die Dawidiese Verbond wanneer Christus terugkeer. Hierdie artikel bespreek die vier gelykenisse van Matteus 13 wat in die openbaar aangebied is.

The task of Jesus’ disciples might be to juxtapose ‘new and old’ unconditional prophecies of the kingdom of heaven. After describing its setting, the four parables in Matthew 13, presented in private, are considered from a pre-millennial perspective. The parable of the hidden treasure may indicate how Jesus Christ first authenticates and then hides his authority and power to rule as King in terms of the Davidic Covenant over the literal Davidic kingdom – before he then goes to the cross. Having been to the cross, the parable of the pearl merchant may show how the first, spiritual phase of the kingdom commences when Christ Jesus starts his pearl ministry as High Priest in terms of the New Covenant. The parable of the dragnet has in view the transition from the spiritual phase of the kingdom into its future phase. An overview of the four privately given parables of Matthew 13 is then provided. After this a summary of the new and old prophecies contained in the eight parables of Matthew 13 is presented, followed by the conclusion.’n Ondersoek na Matteus 13 as ’n profetiese diskoers: Die vier gelykenisse wat privaat aangebied is. Die taak van Jesus se dissipels sou kon wees om ‘nuwe en ou’ onvoorwaardelike profesieë van die koninkryk van die hemele met mekaar te vergelyk. Nadat die konteks beskryf is, word die vier gelykenisse in Matteus 13 wat privaat aangebied is vanuit ’n pre-millenniale perspektief oorweeg. Die gelykenis van die verborge skat sou kon aantoon hoe Jesus Christus sy gesag en mag om as Koning in terme van die Dawidiese Verbond oor die letterlike Dawidiese koninkryk te regeer, eers bevestig en dan verberg – waarna Hy kruis toe gaan. Nadat Hy gekruisig is, sou die gelykenis van die pêrelkoper kon aantoon hoe die eerste, geestelike fase van die koninkryk ’n aanvang neem as Christus Jesus sy pêrelbediening as Hoëpriester in terme van die Nuwe Verbond begin. Die gelykenis van die net toon die oorgang van die geestelike fase van die koninkryk van die hemele na die toekomstige letterlike fase. ’n Oorsig oor die vier gelykenisse van Matteus 13 wat privaat aangebied is, word dan verskaf. Daarna word ’n opsomming van die nuwe en ou profesieë wat die agt gelykenisse van Matteus 13 bevat gegee, gevolg deur die slot.

This research seeks to find a definite identity regarding the Remnants recorded in Isaiah 10: 20-23. Various theories have been conveyed by Old Testament scholars about who the Remnants were. Some scholars conclude that the Remnants are only limited to the remnants of Assyria. Some consider that the Remnant refers to those who have returned from the Babylonian exile. In fact, some scholars consider that this also refers to future eschatological times. Through biblical studies that have been carried out with the right methodology, this research has produced a conclusion. These Prophecies of the Rest in Isaiah 10: 20-23 have multiple fulfillments. Fulfillment in its immediate context, the remnant refers to the remnants of Israel who escaped the savagery of Assyria and they later joined the Southern Kingdom. While the fulfillment in the distant context, these remnants point to a later eschatological period where God will truly gather Israel again as a nation. The distinctive feature possessed by the rest of Israel is the absolute loyalty to God (New Testament concept: Jesus Christ) and in the future there will be a fair government from God himself. From this conclusion there are also theologies and practical implications regarding the church today

ABSTRACT On 29 November 2020, a new translation of the Bible in Afrikaans was launched. What makes this translation special in a certain way is the fact that two editions of this Bible were released - something that had never been done in the past. In the one edition, institutions and/or characters that are regarded by some theologians as direct prophecies or predictions of Jesus Christ as the Messiah are printed without using higher case letters. In the other edition, higher case letters are used to indicate that certain institutions and/or characters are indeed direct references to Jesus Christ in the New Testament. This extraordinary step by the Bible Society of South Africa to publish two editions of the Bible once again raised the thorny issue of the controversial place the Old Testament occupies in the canon of scriptures of the church. The main problem addressed is the value the Old Testament has for the church. To put the issue in a nutshell: Why does the church need an Old Testament if there is a New Testament? A brief overview of the reception of the Old Testament as part of the canon of scriptures in the church is given. At first, the Old Testament was simply accepted as the Bible in the early church, since the early Christians (being Jews) accepted the Jewish scriptures as authoritative. This can be seen by the many references to what is known today as the Old Testament in the New Testament by all authors of the New Testament writings. In a second movement, there were attempts to eliminate the Old Testament from the Christian church's canon of scriptures. Attention is briefly paid to Marcion, Von Harnack and Bultmann in this regard. In a third movement, the Old Testament was retained as part of the Bible of the church. However, the uneasiness regarding the Old Testament within the church remained, resulting in different hermeneutic formulae to capture the proper relationship between the Old and New Testament. It is argued that the current binary opposition of terms such as law: gospel; promise: fulfilment; continuity: discontinuity to describe the relationship between the Old and New Testament can no longer be upheld. How well intended all of these attempts may have been, it resulted in downgrading the Old Testament as a kind of second-class canon to the "superior" New Testament. An alternative view is suggested where the Old Testament has to be read through the lens of a relational God who enters into a relationship with human beings and, vice versa, human beings who enter into a relationship with God and other human beings. The value the Old Testament has for the church and the believing community is endlessly more than to view it as a collection of predictions concerning the coming Messiah. The result of this proposed fresh approach will allow a new understanding of the Old Testament to be heard on its own terms to the enrichment of the church and believers. Keywords: hermeneutics; relationship between Old and New Testament; canon; Afrikaans translation; law; gospel; promise; fulfilment; continuity; discontinuity; prophecy; prediction; relational