Relevant bibliographies by topics / Messiahship

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Messiahship'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Messiahship"

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Manurung, Pangeran. "JESUS AS A SPECIAL MESSIAH." Journal KERUGMA 3, no. 1 (2020): 10–36. http://dx.doi.org/10.33856/kerugma.v3i1.145.

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The problem in this essay lies in the issue of the Messiahship of Jesus which is thought to contain defects. Jesus is deemed unworthy of the title "Messiah" because his profile does not match the description of the Messiah in the Old Testament. The writing of this article aims to compare the concept of Messianic Judaism and its unique fulfillment in Jesus. The method used is a literature study of texts about the Messiah in the Old and New Testaments and relates them to Jesus' profile as the Messiah. As a result, Jesus as the Messiah in the New Testament did not meet the expectations of Judaism because Jesus presented a unique or different profile of Messiahship. The conclusion of this paper covers two things. First, Jesus as the Messiah must be understood from the Eschatological aspect. Second, the profile of Jesus' Messiahship is unique and goes beyond the "Messiahic" tradition of Judaism.
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Novenson, Matthew V. "Can the Messiahship of Jesus Be Read off Paul's Grammar? Nils Dahl's Criteria 50 Years Later." New Testament Studies 56, no. 3 (2010): 396–412. http://dx.doi.org/10.1017/s0028688510000020.

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It is half a century since Nils A. Dahl wrote his important essay ‘Die Messianität Jesu bei Paulus’, in which he determines that χριστός in Paul is effectively a proper name, not a title, on the basis of four negative philological observations: it is never a general term; it is never a predicate of the verb ‘to be’; it never takes a genitive modifier; and it characteristically lacks the definite article. The purpose of this article is to reconsider what each of these observations entails about the messiahship of Jesus. My thesis is that, while all four observations are significant for understanding Paul's thought, they do not constitute proper criteria for assessing the role of the messiahship of Jesus therein.
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Perrin, Nicholas. "From One Stone to the Next." Journal for the Study of the Historical Jesus 13, no. 2-3 (2015): 255–75. http://dx.doi.org/10.1163/17455197-01302007.

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Some twenty years after the publication of N.T. Wright’s Jesus and the Victory of God, this article seeks to engage that volume’s treatment of the Temple in relationship to Jesus’ messiahship. While the present author finds Wright’s overall account to be persuasive, questions are raised regarding the link posited between Jesus’ messianic claims and the destruction of the Temple. Here, in dialogue with Jesus and the Victory of God, it is argued that Jesus asserted his messiahship not on the basis of some general authority over the Temple (involving among other things its future destruction), but on the more specific claim that he would be the one to rebuild the Temple. Such a claim is not only historically defensible in the Sitz im Leben Jesu, but also does better justice to the Second Temple Jewish and early Christian belief.
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Bushmakov, A. V., and S. V. Riazanova. "Adrian Pushkin: Perm experience of the bureaucratic messiahship." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(52) (February 26, 2021): 164–71. http://dx.doi.org/10.20874/2071-0437-2021-52-1-15.

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This paper presents to the reader’s attention a unique case of a local “messianic” prophecy which combines features of folk religious movements and principles of functioning of the bureaucratic machine. The manuscripts of civil servant and merchant Adrian Pushkin, who lived in the 19th century in the city of Perm (Kama region, West-ern Ural), are considered as a variation of development of popular religion which includes a messianic-apocalyptic narrative. This places the provincial clerk closely to founders of the alternative to the official Orthodox discourse movements in the Russian Empire, as well as new religious movements of the later period. The aim of this paper is to determine the place and the role of Pushkin’s revelation in the religious space of that historical period. The main sources of the research are local archival documents which include business correspondence, personal letters, photographs, also documents related to Pushkin’s psychiatric examination and his subsequent expulsion to the Solovetsky Monastery, letters and family photos of the “prophet”, and service notes. The research method is based on the phenomenological approach with elements of hermeneutical analysis. The new revelation was founded on biblical text well known to the Perm messiah, and its content was provided by the social and historical context. The targeted audience for the new prophet was the middle strata of the society, comfortable for him. The preferred way of communication involved the tools of the bureaucratic system of pre-revolutionary Russia. The development of the new interpretation of Christian teaching was based on individual choice of the revelator and mediated by already initiated processes of secularization of public life. Traditional narratives and imagery of the sacred books of the Orthodox tradition were placed by the messiah-bureaucrat in the context of local space of the region and the country, and were interpreted through realities of personal life. Open criticism of the official Church was combined with a complex of mythological ideas. The main accents of the prophetic text were apocalyptic and chiliastic, related to the personal and professional crisis experienced by the author. The latter was triggered by the abolition of serfdom and destruction of the habitual environment and self-realization system. The style and con-tent of Pushkin’s text represent a mixture of theological concepts and elements of folk narratives based on the biblical tradition. As a result of the textual development, the signature myth was formed, rooted formally in Chris-tian dogmas and associated with folk religious culture.
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Shaibu, Iddrissu Adam. "Nyame Somafo Yaw: His Calling, Mission and Messiahship." Oguaa Journal of Religion and Human Values 5, no. 1 (2019): 1–17. http://dx.doi.org/10.47963/ojorhv.v5i1.336.

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This paper explores the genealogy, call and mission of Nyame Somafo1 Yaw, the founder and leader of the Asomdwee Ntonton Nkabom Som2 Movement in Ghana. Nyame Somafo Yaw who claims to be the promised messiah of the world is not known to many people and not much has been written about him. The researcher had a personal interview with the self-acclaimed Messiah, his mother and some of his followers. Additionally, an unpublished book and the 2018 calendar of the movement were consulted. Nyame Somafo Yaw traces his genealogy from Arki/Akan, claiming that Arki was the grandson of Ham, one of the sons of Noah. Nyame Somafo Yaw also believes that the descendants of Arki/Akan migrated from Sidon in search of God’s Promised Land and ended up in the Central Region of Ghana, where the various patriarchal heads went their separate ways to occupy the land of their choice. Since his call, Nyame Somafo Yaw has gradually won the hearts of some Ghanaians and non-Ghanaians alike. The paper concludes that considering the current rate of expansion of the movement and if it continues to exert influence on its existing as well as new members, the movement will be a force to reckon in Ghana and in the world in
 future.
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권해생. "Jesus’Temple Building and Messiahship in John 20:19-23." Korean Evangelical New Testament Sudies 13, no. 2 (2013): 214–39. http://dx.doi.org/10.24229/kents.2013.13.2.002.

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HURST, L. D. "Did Qumran Expect Two Messiahs?" Bulletin for Biblical Research 9, no. 1 (1999): 157–80. http://dx.doi.org/10.2307/26422234.

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Abstract It has long been held that the Qumran community expected not one but two Messiahs. This assumption has often been accompanied by the act of translating the Hebrew term māšîaḥ in Qumran literature as "Messiah" (with or without the capital "m") rather than as "anointed." The Qumran texts themselves do not necessarily support this viewpoint. A careful examination of the most important literature reveals that the multiple messiahship of Qumran is a creation of modern scholars, not a fact required by the texts themselves.
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HURST, L. D. "Did Qumran Expect Two Messiahs?" Bulletin for Biblical Research 9, no. 1 (1999): 157–80. http://dx.doi.org/10.5325/bullbiblrese.9.1.0157.

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Abstract It has long been held that the Qumran community expected not one but two Messiahs. This assumption has often been accompanied by the act of translating the Hebrew term māšîaḥ in Qumran literature as "Messiah" (with or without the capital "m") rather than as "anointed." The Qumran texts themselves do not necessarily support this viewpoint. A careful examination of the most important literature reveals that the multiple messiahship of Qumran is a creation of modern scholars, not a fact required by the texts themselves.
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Freyne, Sean. "The Galilean Jesus and a Contemporary Christology." Theological Studies 70, no. 2 (2009): 281–97. http://dx.doi.org/10.1177/004056390907000203.

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Current interest in the Galilean Jesus as a historical figure has obscured the christological claims of the New Testament with regard to his person and ministry. This article seeks to build bridges between Jesus and the proclamation about him by exploring three themes arising from accounts of his ministry (messiahship, openness to Gentiles, and the role of wisdom teacher) by examining each theme within the context of Galilean life in the Herodian period, and by demonstrating how these aspects of Jesus' Galilean career are carried forward and developed into the early Christian proclamation.
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MARCUS, JOEL. "The Once and Future Messiah in Early Christianity and Chabad." New Testament Studies 47, no. 3 (2001): 381–401. http://dx.doi.org/10.1017/s0028688501000236.

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The recent history of the modern Chabad (Lubavitcher) movement of Hasidic Judaism provides insight into the development of early Christianity. In both movements successful eschatological prophecies have increased belief in the leader's authority, and there is a mixture of ‘already’ and ‘not yet’ elements. Similar genres of literature are used to spread the good news (e.g. miracle catenae and collections of originally independent sayings). Both leaders tacitly accepted the messianic faith of their followers but were reticent about acclaiming their messiahship directly. The cataclysm of the Messiah's death has led to belief in his continued existence and even resurrection.
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Dissertations / Theses on the topic "Messiahship"

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Zolondek, Michael Vicko. "We have found the Messiah : the Twelve and the historical Jesus' Davidic messiahship." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9462.

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One of the most long-standing and controversial questions in historical Jesus research is that of whether Jesus was a Davidic messianic figure. This question is part of the broader ‘messianic question’, i.e., the question of whether Jesus thought of himself as a messiah and, if so, in what sense. Virtually every comprehensive work on the historical Jesus addresses this more focused Davidic messianic question at some point, as do numerous journal articles and essays in edited volumes. However, detailed studies devoted to this particular question are lacking. This dissertation is my attempt at such a study. I will divide this dissertation into two parts, each of which I believe offers a significant contribution to scholarship. The first, ‘Challenging the Status Quo’, will highlight three trends that I believe have dominated recent research on the Davidic messianic question with the aim being to demonstrate that the manner in which scholars have gone about answering this question is significantly problematic and that a fresh approach is therefore needed. I will then offer an approach that I believe will meet this need. The second part of this study, ‘The Making of Jesus the Davidic Messiah’, is where I will attempt to implement the fresh approach that I will have offered. More specifically, I will attempt to determine whether Jesus’ inner circle of disciples, i.e., the Twelve, viewed him as the Davidic Messiah and how Jesus behaved in response to this view. This group dynamic of which Jesus was a part will then serve as the basis on which I will offer my answer to the Davidic messianic question. In the end, examining this interplay between Jesus and the Twelve leads me to conclude that the historical Jesus was, in fact, a Davidic messianic figure. It would be ideal if I could convince others of this and perhaps move scholars closer to a consensus. However, even if I cannot accomplish this, it is my hope that this study will at least continue to move research on the Davidic messianic question forward.
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Ryou, Yunju. "Understanding popular messianic belief around the time of Jesus and the messiahship of Jesus." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Andersen, Ward William. "Signs of Jesus' messiahship a biblical theological comparison of Old Testament messianic revelation with the miracles in John 1-12 /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Zolondek, Michael V. "The Christology of Jesus' Disciples." FIU Digital Commons, 2010. http://digitalcommons.fiu.edu/etd/164.

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The question of whether Jesus claimed to be the Messiah, and if so in what sense, is one of the most important in historical Jesus research. Although many factors play a role in answering this question, one has been neglected for far too long: the Christology of Jesus’ disciples. This thesis provides a much needed analysis of the disciples’ view of Jesus. Numerous Gospel passages are evaluated using criteria, such as the criterion of multiple independent attestation and the criterion of embarrassment, to determine their historicity. These passages are then studied against the background of Second Temple Judaism to determine how the disciples viewed Jesus. The analysis demonstrates that from the time Jesus’ disciples first began following him they believed he was the Messiah. Ultimately, this conclusion strongly reinforces the view that Jesus made a messianic claim for himself.
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Seaman, Leon A. ""Then shall the eyes of the blind be opened" seeing more clearly the messiahship of Jesus in Mark's Gospel, with special attention to the anointing women /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Kahl, Robert M. "The eschatological Jesus : early Christology as interpreted by Reginald H. Fuller, Martin Hengel and P.M. Casey." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/13912.

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What is the correct way to interpret the relationship between the message of Jesus and the kerygma, a hermeneutic of discontinuity and evolution or a hermeneutic of continuity and development? The Eschatological Jesus will argue for continuity and development. In their portraits of a non-eschatological and non-messianic Jesus J.D. Crossan and Marcus Borg raise questions about the relationship between Jesus and the kerygma but do not answer them. Reginald H. Fuller and Martin Hengel demonstrate that high Christology can be traced directly to the eschatological ministry of Jesus, especially his authority. Fuller describes Jesus' authority in terms of an inaugurated eschatology and a distinctive sonship which he extends to others. Martin Hengel describes Jesus' eschatological authority as one who acted in God's place when he called his disciples the way God called his prophets and imposed on them a divine discipline and in Lk. 13:34 which has parallels in Sir. 1:15 and Deut. 32:11. This is a messianic authority since it was the Messiah who stood in God's place at the end of time. This Jesus who is in control of the end gave rise to a belief in his pre-existence and the claims of the Fourth Gospel. P.M. Casey, on the other hand, rejects such authority as being apparent in Jesus' ministry. Unlike Fuller and Hengel who see the Fourth Gospel as the logical outgrowth of Jesus' use of 'Abbā, Casey sees the Fourth Gospel as a betrayal of Jesus and the synoptic tradition. However, Casey overlooks the synoptic gospels' portrait of Jesus' acting in God's place and Matthew's use of προσκγνεῖν and προσέρχεσθαι. The Eschatological Jesus concludes with the belief that Jesus' ministry was messianic and eschatological and that the authority he exhibits provides the basis for not only his being Christ, but divine Lord and Son of God.
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Chung, Tuck Seon. "God's Everlasting Covenant With Phinehas." Thesis, 2018. http://hdl.handle.net/10392/5607.

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One may easily have the impression that the promise of “everlasting covenant” with Phinehas has been reached under the Sinai covenant. On closer examination of the question, however, general agreement in fact counts for little. Rather, most of the questions on this point appear to be still open. The purpose of this thesis is to re-examine the efficacy of the Phinehasian covenant in light of the Davidic covenant and through some related ancient literature readings. The continuity and significance of the Phinehasian covenant is further discussion in the context of the Gospels and Hebrews as to elucidate the mystery of the Messiah’s priestly identity. In applying all these data, this thesis reveals that Christ Jesus is viewed as the ultimate fulfillment of the Phinehasian covenant.
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Tarasenko, Alexander. "The opposition of the pharisees to Jesus as teacher and messiah." Diss., 2000. http://hdl.handle.net/10500/16170.

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Ahn, Sanghee Michael. "Old Testament characters as Christological witnesses in the Fourth Gospel." Thesis, 2006. http://hdl.handle.net/10392/411.

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This dissertation examines the Christological witness function of the Old Testament characters in the Gospel of John. Chapter 1 discusses the problem concomitant to the bi-partite nature of the Christian Bible and the scholarly solutions suggested to remedy this issue. The importance of Christology for John and the Gospel's indebtedness to the Jewish heritage is also noted. Combining these two aspects, some scholarly attempts to account for Johannine Christology in terms of Jewish hero redivivus theories are reviewed. An important consensus has emerged from German scholarship that sees the role of the Old Testament as Christological witness. This perspective gave impetus to the present research concerning the same witness function of the Old Testament characters. The rest of chapter 1 discusses the preliminary questions, such as, the justification, contributions, methodology, terms, and limits of the present study. Chapter 2 investigates the contribution of Jacob and Abraham to Johannine Christological understanding in view of relevant intertestamental Jewish literature. In contrast to some scholarly arguments, the main function of these patriarchs is to undergird the messianic identity of Jesus. Chapter 3 concerns Elijah in early Judaism and John. The eschatological expectation of Elijah in the former period is marked by his militant subjugation of the gentiles along with the reconciliation ministry. The contextual reading of the passages related to Elijah in John reveals that he is a type of John the Baptist rather than Jesus. Chapter 4 examines David, probably the most influential messianic prefiguration of the intertestamental period. He is characterized by his competence as a ruler, his loyalty to Judaism, and his status as an eschatological figure. While the first half of John's Gospel does not portray Jesus as a Davidic figure, the latter half is replete with the references to the Davidic trials. Although one can argue for a correspondence between David and Jesus in the Johannine passion accounts, the analogy is more evident between Yahweh and Jesus, let alone the suffering aspect of David, which did not constitute the messianic expectations of early Judaism. Chapter 5 engages in a study of Moses as depicted in early Judaism and John. In contrast to the perspectives of the Hebrew scriptural traditions, in which Moses is understood as the prophet par excellence, the fourth evangelist presents him merely as a Christological witness, not as a messianic prefiguration. Chapter 6 summarizes the foregoing observations and offers hermeneutical implications for the study of the Gospel of John, especially with reference to the redactional capability of the fourth evangelist and the value of the intertestamental Jewish literature.<br>This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Books on the topic "Messiahship"

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Troost, A. F. Dat koninkrijk van U: Hoe kan Jezus de Messias zijn? Boekencentrum, 2006.

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Troost, A. F. Dat koninkrijk van U: Hoe kan Jezus de Messias zijn? Boekencentrum, 2006.

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Kane, Dan. Is Yeshua the prophesied Messiah of the Hebrew Bible? WinePress Pub., 2009.

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Kane, Dan. Is Yeshua the prophesied Messiah of the Hebrew Bible? WinePress Pub., 2009.

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Avraham, Elhanan ben. Mashiach ben Yoseph: [Mashiaḥ ben Yosef]. Netivyah, 2008.

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Schonfield, Hugh Joseph. The mystery of the Messiah. Open Gate, 1998.

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Howick, E. Keith. The mission of Jesus the Messiah. Bookcraft, 1990.

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Bühner, Ruben A. Hohe Messianologie: Übermenschliche Aspekte eschatologischer Heilsgestalten im Frühjudentum. Mohr Siebeck, 2020.

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Kennedy, D. James. The real Messiah: Prophecies fulfilled. D. James Kennedy Foundation, 2008.

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Colani, Timothée. Jésus-Christ et les croyances messianiques de son temps. 2nd ed. Treuttel et Wurtz, 1985.

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Book chapters on the topic "Messiahship"

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"Messiahship, n." In Oxford English Dictionary, 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/4091730458.

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"The Problem of Davidic Messiahship." In Early Jewish Messianism in the New Testament. BRILL, 2020. http://dx.doi.org/10.1163/9789004432932_004.

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"The Land and Messiahship in Galatians." In Sharing in The Son’s Inheritance. T&T Clark, 2019. http://dx.doi.org/10.5040/9780567685940.ch-001.

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Berger, David. "The New Messianism: Passing Phenomenon or Turning Point in the History of Judaism?" In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0003.

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This chapter examines a version of Rambam's twelfth principle of Judaism, which states: ‘I believe with complete faith in the coming of the Messiah, and even though he may tarry I await him each day, hoping that he will come’. This version has served as a source of faith and consolation for generations of Jews, and, in Christian countries, as a central affirmation of resistance to belief in the messiahship of Jesus. However, the past year has witnessed a profound transformation in the understanding of this principle by a major movement located well within the parameters of Orthodox Judaism. This may be a passing phenomenon, but it may also mark a significant moment in the history of the Jewish religion. The more convinced Jews are that it is the former, the more likely it is to become the latter. The chapter then looks at the messianists in Lubavitch, or Chabad, hasidism who continued to affirm the messiahship of the Rebbe, Rabbi Menachem Mendel Schneerson, after the summer of 1994.
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"Chapter 3 The Messiahship of Jesus in Markan Christology." In Royal Messianism and the Jerusalem Priesthood in the Gospel of Mark. Bloomsbury T&T Clark, 2019. http://dx.doi.org/10.5040/9780567685773.ch-003.

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"The Concealment of the Messiahship up to the Resurrection." In The Messianic Secret. The Lutterworth Press, 2021. http://dx.doi.org/10.2307/j.ctv28vb26v.13.

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"The Eschatology of Globalization: The Multiple-Messiahship of Bahāʾuʾllāh Revisited." In Studies in Modern Religions, Religious Movements and the Bābī-Bahā'ī Faiths. BRILL, 2004. http://dx.doi.org/10.1163/9789047405573_008.

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"Chapter Eight. The new covenant, the reinterpretation of scripture and collective messiahship." In Mapping the New Testament. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004158924.i-258.63.

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Berger, David. "Epitaph." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0016.

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This epitaph argues that the classical messianic faith of Judaism is dying. Most Orthodox Jews may still adhere to it, but their willingness to grant full rabbinical, institutional, educational, and ritual recognition to people who proclaim the messiahship of a dead rabbi conveys the inescapable message that such a proclamation does not contradict an essential Jewish belief. Mainstream Orthodoxy now appoints heads of rabbinical courts, teachers, and principals who conclude their prayers on the Day of Atonement with the twin affirmations, ‘The Lord is God! May our Master, Teacher, and Rabbi, the King Messiah, live for ever!’ By extending this recognition, Orthodox Jewry has repealed a defining element not only of the messianic faith but of the Jewish religion itself. However, there is still hope that Judaism's criteria for identifying the Messiah can still be rescued from the brink of extinction.
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Berger, David. "Debating Avodah Zarah." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0011.

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This chapter explores the debate on avodah zarah. Within days of the appearance of the author's article, Ha'aretz published a brief response entitled ‘Al tige'u bimeshiḥai’ (literally, ‘Do Not Touch My Anointed Ones’) by Rabbi Gedalyah Axelrod, one of the signatories of the ruling requiring belief in the Rebbe's messiahship and the head of a rabbinic court in Haifa. He described the quotations about the Rebbe's divinity as ‘anomalous comments which should not have been made’, arguing that ‘these exceptions are being taken care of by Chabad rabbis everywhere by means of education and guidance’. Meanwhile, Rabbi Butman's article presents an indication that the problem of avodah zarah in Lubavitch is not confined to the tiny number of hasidim who use a liturgical formula calling the Rebbe God. It reflects a theology that is widespread and deeply rooted in the very heart of the messianist camp, and to some degree even beyond.
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