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Journal articles on the topic 'Resurrection of Jesus Christ'
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Cranfield, C. E. B. "The Resurrection of Jesus Christ." Expository Times 101, no. 6 (March 1990): 167–72. http://dx.doi.org/10.1177/001452469010100603.
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Eddy, G. T. "The Resurrection of Jesus Christ." Expository Times 101, no. 11 (August 1990): 327–29. http://dx.doi.org/10.1177/001452469010101103.
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Jipp, Joshua W. "Why Do Christians Believe in the Resurrection of Jesus?" Bulletin for Biblical Research 32, no. 3 (November 1, 2022): 294–98. http://dx.doi.org/10.5325/bullbiblrese.32.3.0294.
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Abstract In conversation with Dale Allison’s The Resurrection of Jesus, this short article argues that, while critical historiography cannot establish with complete certainty the veracity of Jesus’s resurrection, this is not a problem for contemporary believers who confess that God has raised Jesus from the dead. The NT writings indicate that the church’s experience of the risen Christ and the Spirit of Christ validates its belief in the historical reality of Jesus’s resurrection.
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Thornhill, Anthony C. "The Resurrection of Jesus and Spiritual (Trans)Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 243–56. http://dx.doi.org/10.1177/193979091200500205.
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What does Paul envision as the basis for the spiritual (transformation of the believer? Several key passages in the Pauline epistles reveal that Paul envisions a vibrant connection between the resurrection of Jesus and the expected character qualities and behaviors of those who are in Christ. In examining this connection between resurrection and Christian maturation, three distinct, though interrelated, emphases may be identified: 1) identification with Jesus in his resurrection, 2) submission to the lordship of Jesus and the expectations of his kingdom, and 3) hope in the future resurrection of those who are “in Christ.” While these form the “ground” for spiritual (trans)formation, Paul further offers a model for applying this resurrection identification in the “here and now” life of the believer.
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Haniko, Bert. "Ajaran Paulus Tentang Kebangkitan Orang Percaya Dalam I Korintus 15 : 1 – 58." EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (February 18, 2022): 50–62. http://dx.doi.org/10.61390/euanggelion.v2i2.27.
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The way of the cross is for the Lord Jesus Christ to atone for human sins. This is clearly the expression “Christ died for our sins” (I Cor. 15:3). Next Paul emphasizes His resurrection on the third day (v. 4).This explanation gives an understanding that the cross and the resurrection of Jesus Christ cannot be separated from one another. Both are part of God's great act with the goal of human salvation. Morris (1994: 116) quotes Walther Kunneth's view as follows: Jesus' death provided atonement and atonement, the "Lamb of God" became a punishment, a sacrifice, was crucified, an act in the place of another.
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Wibowo, Moses, and Tony Salurante. "Kajian Biblika 1korintus 15: 1-11 Bagi Pemahaman Iman Kristen Tentang Kebangkitan Yesus Kristus." Manna Rafflesia 7, no. 1 (October 31, 2020): 90–115. http://dx.doi.org/10.38091/man_raf.v7i1.136.
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The doctrine of the resurrection of Christ is one of the foundations in Christianity. But the foundation of this faith continues to be challenged and attacked. One of the attacks came from Rudolf Bultmann, who believed that the resurrection of Jesus Christ was only a spiritual awakening and not even an objective historical reality. In the Indonesian context, there is a tradition called "Rambu Solo." This tradition believes that the slaughter of a buffalo will contribute to keeping the spirits of the dead safe. The doctrine of the resurrection in Corinth was due to a problem of misunderstanding. These situations will continue to occur in various places. Therefore, this article examines Paul's teachings in 1 Corinthians 15, especially verses 1-11 as an attempt to answer the teachings and practices of life that do not understand the work of the resurrection of Jesus Christ. The method used is the biblical exegesis of 1Corinthians 15: 1-11. It is through exegesis that the resurrection of Jesus Christ is an objective historical reality. That He did rise from physical death. The exegesis significance of 1 Corinthians 15:1-11 for Bultmann's teachings and the tradition of "Rambu Solo" indicate that the two are not biblical.
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Proniewski, Andrzej. "Ratzinger’s Reflections on the Staurological Foundation of the Resurrection." Rocznik Teologii Katolickiej 19 (2020): 115–32. http://dx.doi.org/10.15290/rtk.2020.19.07.
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Jesus’ Cross, death, and Resurrection are events from His life that paved the way for man’s salvation. The Son of God’s passion and death on the Cross led to the Resurrection. Because of Jesus Christ’s Resurrection, every person who remains in union with him can count on experiencing his own personal resurrection. Christ took up the Cross out of love for man and, in so doing, paved the way to eternal life. The prospect of eternal life was made possible for man through Jesus’ redemption, which He achieved on the cross and brought to completion in the Resurrection. Because of this greatest of mysteries, man’s union with God does not cease when he dies, but rather continues within God’s eternal life. This article considers Ratzinger’s theology that presents the staurological basis of the mystery of the Resurrection and is organized into three categories: the Cross, death, and the Resurrection. When man lives with Christ, he enters into a relationship of love that leads to the cross, which transforms time and is a precursor to eternity.
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Crofton, Melissa. "Resurrection and reconstruction of the Meditationes Vitae Christi in early modern England." British Catholic History 36, no. 4 (October 2023): 387–409. http://dx.doi.org/10.1017/bch.2023.26.
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This article traces the deployment of the 14th century devotional treatise, The Meditationes Vitae Christi, in late medieval and early modern England. Beginning with a discussion of Nicholas Love’s 1409 translation of the treatise, The Mirror of the Blessed Life of Jesus Christ, the article examines how later editors and redactors reshape the treatise for new audiences. Not only does Love’s treatise have a lively print history after the introduction of the printing press, but the later editions by Caxton, de Worde, and Richard Pynson were faithful reproductions of Love’s translation. By the seventeenth century, however, the treatise underwent some drastic revisions under the hands of Charles Boscard and John Heigham. This article presents some much-needed attention to Heigham’s 1622 re-presentation of the text as The Life of Our Blessed Lord and Savior Jesus Christ. In reworking this treatise for a much later audience, Heigham deftly combines material from both the Meditationes Vitae Christi and The Mirror of the Blessed Life of Jesus Christ, while also making some interesting additions of his own.
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Minear, Paul S. "The Promise of Life in the Gospel of John." Theology Today 49, no. 4 (January 1993): 485–99. http://dx.doi.org/10.1177/004057369304900405.
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“We are now in a position to resolve the apparent contradiction in the two promises given by Jesus to Martha. As the life, Jesus promised believers that they would never die; as the resurrection, he indicated the kind of dying that would lead to resurrection. The death from which believers were promised immunity was the death in sin. … Those who live 'in Christ' will never suffer that death. The death that followers of Christ would die was another thing entirely.”
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Junias, Resa, and Dorce Sondopen. "MAKNA KEBANGKITAN YESUS BERDASARKAN SURAT-SURAT PAULUS." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 2 (January 5, 2021): 13–28. http://dx.doi.org/10.51730/ed.v4i2.51.
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Abstract: Basically, Jesus was willing to offer himself to come down to earth to teach the gospel to every human being and was willing to be tortured, crucified, and died to atone for human sins. The purpose of this research is to answer the question: What does God want about His resurrection? How important is the resurrection of Jesus for the lives of believers? What effect will the resurrection of Jesus Christ have on the lives of believers? The answer was: (1) His bodily resurrection and eternity. Everything is possible because Christ, after He rose from the dead, did not die again, in other words, He lives and continues to live. The resurrection of Christ happened a transfer of power, Christ went from being ruled by death to being ruler over death. (2) Without the resurrection, Christian faith is not possible. His disciples are only symbols of defeat and destruction. Without the resurrection, Jesus' position as Messiah and King would be inexplicable. Without the resurrection, the outpouring of the Holy Spirit would leave an inexplicable mystery. Without the resurrection, the source of the disciples' testimony was lost. (3) The impact of the resurrection of Jesus Christ for the lives of believers is that as long as man is in God, whatever he does, all his efforts in God, will receive a reward or reward from God. Abstrak: Pada dasarnya Yesus rela mempersembahkan diri-Nya untuk turun ke bumi guna mengajarkan injil bagi setiap manusia dan rela disiksa, serta disalibkan, dan mati bagi menebus dosa manusia. Tujuan penelitian ini menjawab pertanyaan: Apakah yang Tuhan inginkan tentang kebangkitan-Nya? Bagaimana pentingnya kebangkitan Yesus untuk kehidupan orang percaya? Apa dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya? Jawabnya adalah: (1) Kebangkitan tubuhnya dan berlanjut dalam kekekalan. Semuanya dapat terjadi karena Kristus, sesudah Ia bangkit dari antara orang mati, tidak mati lagi, dengan kata lain, Ia hidup dan terus hidup. Kebangkitan Kristus terjadi peralihan kekuasaan, Kristus beralih dari dikuasai oleh maut menjadi penguasa atas maut. (2) Tanpa kebangkitan, iman Kristen tidak mungkin muncul. Murid-murid-Nya hanyalah simbol kekalahan dan kehancuran. Tanpa kebangkitan, posisi Yesus sebagai Mesias dan Raja tidak akan terjelaskan. Tanpa kebangkitan, pencurahan Roh Kudus akan meninggalkan misteri yang tidak dapat dijelaskan. Tanpa kebangkitan, sumber kesaksian murid-murid hilang. (3) Dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya adalah selama manusia ada di dalam Tuhan, apapun yang ia kerjakan, semua jerih payahnya dalam Tuhan, akan mendapat balasan atau upah dari Tuhan.
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Musoni, Phillip, and Paul Gundani. "EASTER CELEBRATIONS WITH A DIFFERENCE: A CRITICAL STUDY OF THE JOHANE MASOWE CHISHANU YENYENYEDZI APPROACH TO THE EVENT." Studia Historiae Ecclesiasticae 42, no. 1 (September 5, 2016): 22–35. http://dx.doi.org/10.25159/2412-4265/422.
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The celebration of Easter has become a universal event within the Christian liturgical calendar and aims to commemorate the passion, death, burial and resurrection of Jesus Christ. Messages on the passion, death, burial and resurrection of Jesus Christ are vigorously proclaimed throughout the holy week, which usually begins on a holy Thursday ending on a resurrection Sunday (Easter Sunday). Some Churches will even dramatise the events that led to the death of Jesus Christ and how He was crucified on the cross. Apparently, the purpose of these ritual re-enactments is to capture the minds of the congregants on how their Saviour suffered and eventually died on the cross to bring salvation to humanity. Invariably, on resurrection Sunday, the services will end with a ritual of Holy Communion. However, while other Christian denominations commemorate the death, burial and resurrection of Jesus Christ at Easter, we have noted that the Johane Masowe Chishanu yeNyenyedzi Church celebrates ‘Easter’ with a difference. For them ‘Easter’ is the time to remember the ‘Fathers of the Faith’, i.e. the messianic leaders whom God raised to give leadership and guidance to the church. Every Easter, the Johane Masowe Chishanu yeNyenyedzi ReligiousMovement commemorates deliverance from evil spirits, which was made possible through the charismatic leadership of Shonhiwa Masedza (Johane), founder of the original ‘Church’; Mudyiwa Dzangara (Emanuere), second from Johane; and Sanders Nhamoyebonde (Sanders/Nyenyedzi), third from Johane.In the view of the Church adherents, Jesus Christ was sent by God to deliver people of mhiri yegungwa (overseas), i.e., the whites and the Jews, whilstMasedza, Mudyiwa and Nhamoyebonde were sent by God to deliver Africans.It is against this background that this study seeks to delve deeper into this religious movement’s unique ways of celebrating the memory of their spiritual leaders during Easter commemorations. Interviews and participant observation are the key tools used for data collection, since this movement under study has no written documents.
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Trudinger, Paul. "The Christ, The Resurrection, Jesus and Christianity." Expository Times 116, no. 6 (March 2005): 190–92. http://dx.doi.org/10.1177/0014524605052066.
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Moloney, Francis J. "Jesus Christ: The Question to Cultures." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 15–43. http://dx.doi.org/10.1177/1030570x8800100103.
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Who Jesus Christ is and what he asks for from all who claim to be responding to his call to “follow” cannot be “controlled” or “contained” by any religion, any culture or any history. The life and teaching, death and resurrection of Jesus of Nazareth stand as a challenge to the absolutisation of any particular culture, religion or history.
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Witczyk, Henryk. "Od Ewangelii o Jezusie pełnym mocy do Ewangelii krzyża." Verbum Vitae 2 (December 14, 2002): 201–22. http://dx.doi.org/10.31743/vv.1347.
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Four genres of the original Gospel kerygma present images of Christ in the New Testament, each portraying the face of Jesus in their historical-literary context. John the Baptist teaches about Gods judgement in the presence of the Saviour from Nazareth, who will baptise in the Holy Spirit and fire. Jesus preaches the Good News of conversion and forgiveness, and is the one who has come to bring Gods goodness and love, inviting men to a new life and salvation. Peter proclaims the Gospel at Pentecost as the full revelation of Gods power shown by the presence of Jesus risen from the dead. Paul is rejected by the Greek intelligentsia in Athens for teaching these same truths of Jesus death and resurrection. His Gospel message becomes the proclamation of Jesus cross, the loving death of Christ, which is the beginning of the Good News of salvation for the world. For Paul, Christs resurrection stems from his death on the cross, a loving sacrifice. All Christians must meditate on and teach of Christs cross in order to build the Church today just as the first apostles did when bringing the Good News of salvation with its full power to convert the hearts of people.
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Mihăilă, Alexandru. "Resurrection and Resurrections. Some Insights Into Matthew 27:51-54." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (December 30, 2023): 95–107. http://dx.doi.org/10.24193/subbto.2023.2.06.
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After Christ’s death upon the cross, the gospel of Matthew is the only one that preserved a tradition about the opening of the graves and the resurrection of the saints (Mt 27:51-54). According to context, this resurrection of the Old Testament saints diverges from the concept of Christ as the beginner of the general resurrection. The article scrutinises the history of interpretation in patristic literature, modern commentaries, and the ideas of resurrection in early Judaism and Christianity. The author argues that here the gospel may preserve an ancient tradition about the victory of the Messiah which was further corrected to converge with the post-easter tradition about Jesus who was resurrected after three days. Keywords: Resurrection, interpretation, Old Testament, Judaism, Pharisees, Sadducees
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van den Brink, Gijsbert. "How to speak with intellectual and theological decency on the resurrection of Christ?: A comparison of Swinburne and Wright." Scottish Journal of Theology 61, no. 4 (November 2008): 408–19. http://dx.doi.org/10.1017/s0036930608004171.
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AbstractIn recent scholarship the spiritual reading of the New Testament resurrection stories has come under pressure from new studies of the relevant data. In this article, two of the most conspicuous of these studies are compared and evaluated. First, Richard Swinburne's monograph opens our eyes to the fact that, in interpreting the resurrection stories, much more is at stake than is usually recognised in so-called ‘undogmatic’ exegesis. However, the rather crude way in which Swinburne deals with these stories, suggesting that they represent Jesus' resurrection as a bare fact not qualitatively different from other historical facts, neglects their peculiarity and displays insufficient hermeneutical sensitivity for their unique theological meaning. Second, Tom Wright's monumental volume is sometimes criticised for a similar single-minded focus on historical questions and a concomitant lack of attention to the eschatological character of Jesus' resurrection. As a result, George Hunsinger has argued, it becomes unclear why the resurrection reports embody life-transforming good news now. Close scrutiny of Wright's book, however, does not vindicate this criticism. Wright neither isolates the question of the resurrection's historicity from its theological meanings nor overlooks the fact that a plausible historical case for the resurrection does not in itself elicit faith. Still, he rightly argues that what people believe about what actually has happened often plays a vital role in their personal transformation. Moreover, the eschatological nature of the resurrection does not rule out the fact that it can be seen and discussed with integrity as a historical issue.
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Aletti, Jean-Noel. "Świadkowie Zmartwychwstałego. Duch święty i świadectwo w Dziejach Apostolskich." Verbum Vitae 2 (December 14, 2002): 127–49. http://dx.doi.org/10.31743/vv.1333.
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The article studies the narrative schemes in Acts in order to show how the apostles and other Christians became witnesses of the Resurrection. After his Resurrection in Lukes Gospel, Jesus promised that the Holy Spirit would enable the apostles to be witnesses to the events of Salvation. In Acts, Peter and the apostles choose Matthias to be a witness, since he was present from the beginning of Jesus' ministry through the Resurrection. Peters Pentecost discourse to the Jews gathered is similar to Pauls defence of Jesus Resurrection in Acts 13, in that both the apostles and Paul become missionary witnesses to all the things Jesus did, particularly proclaiming his Resurrection. Paul, therefore, becomes a creditable witness to Jesus on account of Gods calling and the Holy Spirit. His speeches in Acts are proof that he knows the Resurrected Christ and has received the Holy Spirit. Just as the Holy Spirit makes Cornelius a witness though Peter, Paul receives the Holy Spirit through Ananias, enabling him to prophesy and witness to Jesus to the ends of the earth. Narrative techniques in Acts aim at showing the reader the way to becoming a witness.
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Jakobsen, Martin. "Kristus og naturen." Scandinavian Journal for Leadership and Theology 9 (February 21, 2022): 26–44. http://dx.doi.org/10.53311/sjlt.v9.67.
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Christ and nature: An evangelical eco-theology
This article motivates evangelical environmental care. Theological environmental ethics tends to be based on the doctrine of creation, but evangelical ethics – if it wants to be properly evangelical and convincing to evangelicals – should be based on the heart of the evangelical faith, namely on Jesus Christ. I argue that belief in the resurrection of Christ has relevance for a Christian environmental ethics. Paul's ethics is tied to his eschatology. He argues that the eschatological reality should shape our stance toward the reality of this present age. The eschatological reality is revealed in the life, death, and resurrection of Jesus Christ. When the disciples meet the resurrected Jesus, they see that the same body that hung on the cross and lay in the tomb is now a resurrected glorified body. As Paul points out in 1 Corinthians 15, the continuity between our earthly bodies and the resurrected body entails that we should take care of our bodies. By pointing to Romans 8, I argue that the same line of reasoning applies to nature: the continuity between creation and the new creation entails that we should take care of nature.
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Chu, Ann Gillian. ""The Resurrection of Jesus Christ: Exploring its Theological Significance and Ongoing Relevance" by W. Ross Hastings." Theology in Scotland 29, no. 2 (November 22, 2022): 96–100. http://dx.doi.org/10.15664/tis.v29i2.2528.
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Mielcarek, Krzysztof. "Droga do Emaus drogą ku wierze w zmartwychwstanie." Verbum Vitae 15 (January 14, 2009): 157–70. http://dx.doi.org/10.31743/vv.1512.
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The article proposes a narrative approach toward a pericope of Luke 24,13-35. By singling out three main criteria of time, space and characters the author builds a picture of a story in which Luke tells his fellow-believers about reality of Jesus’ resurrection. His narrative does not function as a definite prove of the fact of resurrection, but is thought as a kind of encouragement for Christians to meet with living and resurrected Jesus Christ truly present in the rite of breaking bread.
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Sisto, Walter N. "The Beginning of the End: Bulgakov and the Ascension." Irish Theological Quarterly 83, no. 2 (February 22, 2018): 164–79. http://dx.doi.org/10.1177/0021140018757886.
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This paper analyzes Sergius N. Bulgakov’s unique interpretation of the Ascension of Jesus Christ. Drawing from the Orthodox liturgy and the New Testament, Bulgakov argues that the Ascension of Jesus Christ into heaven is the beginning of the end times. It is a foretaste of the general Resurrection, but also it reveals that humankind and God are inextricably linked through the created Sophia. The created Sophia allows for human nature to encounter the power and glory of God and survive.
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Angin, Yakub Hendrawan Perangin, and Tri Astuti Yeniretnowati. "MAKNA KEBANGKITAN MENURUT 1 KORINTUS 15 DAN APLIKASINYA BAGI ORANG PERCAYA MASA KINI." Alucio Dei 5, no. 2 (March 29, 2022): 136–51. http://dx.doi.org/10.55962/aluciodei.v5i2.30.
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In the history of Christ's resurrection, it is told about the efforts of certain groups who tried to distort the news of Jesus' resurrection, even now there are still people who doubt the resurrection of Jesus Christ, including those who claim to be Christians. For this reason, one of the aims of this writing is: First, to reveal and correct the wrong view of the resurrection. Second, describe the true meaning of the resurrection based on 1 Corinthians 15:1-58. Third, explain the application of the meaning of resurrection to believers today. The writing method used in writing this journal uses a descriptive literature method. The conclusion that can be drawn is how Christians must apply at least three things, namely: First, Stand Firm Because There Are Promises and Guarantees. Second, use the body today for the glory of God. Third, Trying to Convince Others.
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Klomp, Mirella. "Staging the Resurrection." International Journal of Public Theology 9, no. 4 (October 30, 2015): 446–64. http://dx.doi.org/10.1163/15697320-12341416.
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This article looks at the particular ways in which the resurrection of Christ was staged in the public domain during four editions of a popular musical event named The Passion. Since its first edition in 2011, this annual performance on the suffering, death and resurrection of Jesus Christ has become a large media event in Dutch society. The author argues that its organizers—a television production company and two broadcasting companies—in their annual choices on how to shape and stage The Passion, make theological choices. Moreover, she argues that the staged theology of the organizers is to be considered a form of public theology. Pointing out that authority in late-modern network culture is subject of change, the author reveals how the production and broadcasting companies by organizing and actualizing a passion both prove themselves a leading party in the actualization of Christian tradition and turn up as players in the field of public theology.
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Joswanto, Andreas, and Elisua Hulu. "Makna Kebangkitan Yesus Dalam Kehidupan Para Murid." Jurnal Missio Cristo 6, no. 1 (April 30, 2023): 16–35. http://dx.doi.org/10.58456/missiocristo.v6i1.42.
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A very important aspect of the Christian faith is the work of Christ through His resurrection. This event became a basic concept in Christian doctrine. The meaning of Christ's resurrection does not only concern the futurist aspect, but also the presentist aspect in the lives of believers. The event after the resurrection is the appearance of Jesus himself, in the text of the Gospel of John 21 it is the third time Jesus appeared to his disciples. The study of the text of the Gospel of John 21: 1-14 uses descriptive research through library data sources with the aim of finding the meaning of resurrection in life. The meaning of Christ's resurrection in life or the presentist aspect is understood in the challenges of life, both in physical and spiritual aspects. Resurrection is an event that will be experienced by humans in the future and a resurrection that refers to Jesus Christ is a resurrection that happened in the past (historical) or has already happened. The meaning of Christ's resurrection in life, does not only talk about aspects of the past, present as well as the future. Anxiety and impatience always make a person who is quick to deal with human logical thinking. The Resurrection of Christ is not only talking about the futurist aspect, but also the presentist aspect. ABSTRAK BAHASA INDONESIA Aspek yang sangat penting dalam iman Kristen adalah karya Kristus melalui kebangkitan-Nya. Peristiwa ini menjadi konsep dasar dalam doktrin kekristenan. Makna kebangkitan Kristus tidak hanya menyangkut aspek futuris, juga aspek presentis dalam kehidupan orang percaya. Peristiwa setelah kebangkitan adalah penampakkan diri Yesus, dalam teks Injil Yohanes 21 merupakan ketiga kalinya Yesus menampakkan diri kepada murid-murid-Nya. Kajian terhadap teks Injil Yohanes 21: 1-14 menggunakan penelitian deskriptif melalui sumber data pustaka dengan tujuan menemukan makna kebangkitan dalam kehidupan para murid. Pemaknaan kebangkitan Kristus dalam kehidupan atau aspek presentis dipahami dalam tantangan kehidupan, baik dalam aspek jasmani maupun rohani. Kebangkitan merupakan peristiwa yang akan dialami oleh manusia di masa mendatang (bersifat future) dan kebangkitan yang merujuk pada Yesus Kristus adalah kebangkitan yang terjadi masa lampau (bersifat historis) atau sudah terjadi. Makna kebangkitan Kristus dalam kehidupan, tidak hanya berbicara aspek masa lalu (past), masa kini (present) juga masa yang akan datang (future). Kekuatiran dan ketidaksabaran selalu menjadikan pribadi yang cepat menghadapi dengan cara berpikir logika manusia. Kebangkitan Kristus tidak hanya berbicara aspek futuris, namun juga aspek presentis.
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Nyarko, Ernest. "Understanding the Christian Sacrament of Baptism: Perspectives of Some New Testament Personalities." European Journal of Theology and Philosophy 4, no. 3 (July 6, 2024): 1–9. http://dx.doi.org/10.24018/theology.2024.4.3.131.
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Baptism is a sacrament that Christ established before His ascension. It symbolizes His death and resurrection, representing the unity of the baptized person with Christ and their acceptance into the body of Christ. This paper explores baptism in the New Testament (NT) by focusing on some specific personalities. The study shows that water baptism, as an outward act, serves as a reminder and symbol of God’s redeeming work through Jesus Christ for the salvation of humanity. Consequently, baptism unites us with Christ and invites us to be part of the Christian community. The study concludes that baptism is not an optional extra, but a command from our Lord Jesus Christ to all generations of believers, regardless of denomination, tribe, race, culture, or ethnicity. The study uses published textbooks, electronic books, and journal articles as secondary sources to examine baptism in the NT.
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Grieb, A. Katherine. "“The One Who Called You ...”." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 154–65. http://dx.doi.org/10.1177/002096430505900205.
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God's saving work in the death and resurrection of Jesus Christ is the disruptive grace that called Paul, his co-workers, and their churches to an unexpected new freedom and service. They must all learn how to walk the way of the cross and live in the newness of resurrection. The church's grave danger is that, expecting too little from God, it will settle for less than the gospel.
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Chapman, G. Clarke. "Jung and Christology." Journal of Psychology and Theology 25, no. 4 (December 1997): 414–26. http://dx.doi.org/10.1177/009164719702500402.
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Can Jungian thought help revitalize Christology for modern believers? First, a survey of Jung's comments on Jesus shows his portrayal of a charismatic young rabbi who came to embody the cardinal archetype of the Self. But he lost contact with his shadow side (the figure of Satan thus gaining differentiation) and on the cross was forsaken by Yahweh. So the incarnation, incomplete in Jesus, yearns for fulfillment through the individuation (“Christification”) of each Christian. Second, a mixed evaluation seems required by theology. Jung offers valuable resources to Christology by his depiction of Jesus’ suffering and true humanity in a cross-cultural setting and by his summons to a responsible imitatio Christi. But theology must object to Jung's idiosyncratic exegesis, his docetic figure of Christ, the absence of any resurrection, and the disjuncture of Jesus both from earthly evil and from a sadistic God of wrath.
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Harris, Johnathan F. "“I Will Give You” What? and Whose? A Christological Interpretation of Isaiah 55:3 in Acts 13:34." Bulletin for Biblical Research 31, no. 3 (October 2021): 368–90. http://dx.doi.org/10.5325/bullbiblrese.31.3.0368.
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Abstract Scholars have long puzzled over the citation of Isa 55:3 in Acts 13:34: “I will give you the holy and sure blessings promised to David [τὰ ὅσια Δαυὶδ τὰ πιστά]” (NIV). Building on the work of Peter J. Gentry on Isa 55:3, this essay argues that the difficulty arises because scholars have had in mind the wrong David. Rather than anything given or promised to historical David, τὰ ὅσια Δαυὶδ τὰ πιστά refers to Jesus Christ and his death and resurrection, not historical David. Toward that end, this essay first notes the connection forged between historical David and Jesus in the context leading up to Acts 13:34. Second, it offers an alternative construal of the logic of Acts 13:34–35. Finally, it presents a Christological interpretation of the phrase τὰ ὅσια Δαυὶδ τὰ πιστά that seeks to answer the questions “what?” and “whose?” with reference to Christ, the second David, and his death and resurrection.
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Zebua, Kasieli, and Melianus Hura. "Tinjauan Historis – Teologis Terhadap Potrait Yesus Menurut Perjanjian Baru Dan Implikasinya Terhadap Teologi Perjanjian Baru." Shalom: Jurnal Teologi Kristen 2, no. 2 (December 31, 2022): 101–14. http://dx.doi.org/10.56191/shalom.v2i2.35.
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The Gospel is the Good News from God to mankind. The Gospel is God's eternal plan in His Only Begotten Son, Jesus Christ, revealed in His incarnation, ministry, suffering, death, resurrection until His coming. Jesus This is the basis and centrality in the Christian faith. Regarding Jesus Christ, many stories have been "fabricated" by His early followers, so that Christians in this century are "victims" of fictional or mere stories. Through a qualitative approach with descriptive analytical methods, namely historical - theological and Biblical texts, this scientific work attempts to describe credible and authentic thoughts and understandings based on the analysis of Christian orthodox (true) beliefs, which are believed throughout the history of Christian faith. The story of Jesus Christ (4 Gospels) is a historical fact. The death and resurrection of Jesus, which are often doubted stories by many, are the central story of worship and the foundation of all Christian thought, the sudden resurrection of an event that falls within the framework of Judeo-Christian history. Abstrak Injil adalah Kabar Baik dari Allah untuk umat manusia. Injil merupakan rencana kekal Allah dalam Putra Tunggal-Nya, Yesus Kristus, yang dinyatakan dalam inkarnasi-Nya, pelayanan, penderitaan, kematian, kebangkitan hingga kedatangan-Nya kembali. Yesus Inilah yang menjadi dasar dan sentralitas dalam iman Kristen. Mengenai Yesus Kristus, banyak kisah yang telah “direkayasa” oleh para pengikut-Nya mula-mula, sehingga umat Kristen pada abad ini merupakan “korban” dari kisah fiktif atau khayalan semata. Melalui pendekatan kualitatif dengan metode deskriptif analitis, yakni analisis historis - teologis dan teks Alkitab, karya ilmiah ini berupaya mendeskripsikan pemikiran dan pemahaman yang kredibel dan autentik berdasarkan keyakinan kekristenan ortodoks (benar), yang diyakini disepanjang sejarah iman kekristenan. Kisah tentang Yesus Kristus (4 kitab Injil) merupakan fakta sejarah. Kematian dan kebangkitan Yesus Kristus, yang merupakan kisah yang seringkali diragukan oleh banyak orang, ini adalah kisah sentral dalam ibadah dan dasar dari semua pemikiran Kristen, kebangkitan bukanlah sekedar insiden melainkan sebuah peristiwa yang berada dalam kerangka sejarah Yudeo – Kristen.
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Benda, Jacob. "Resounding Through the Ages: The Seven Last Words of Christ." Pro Musica Sacra 21 (November 3, 2023): 31–47. http://dx.doi.org/10.15633/pms.2103.
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The life, death, and resurrection of Jesus Christ has served as the source for innumerable musical creations spanning the centuries, including a colorful array of compositions inspired by The Seven Last Words of Christ. This musico-theological analysis is an attempt to describe how Part I of Pamela Decker’s epic work for solo organ, The Seven Last Words and Triumph of Christ, artfully communicates the power, depth, and beauty of Christ’s timeless words by way of pitch, rhythm, texture, registration, and use of pre-existing melody.
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Ware, James. "The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5." New Testament Studies 60, no. 4 (September 10, 2014): 475–98. http://dx.doi.org/10.1017/s0028688514000150.
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The present essay offers a fresh contribution to the long-standing debate regarding the nature of the resurrection of Christ within the pre-Pauline formula of 1 Cor 15.3–5. The article first provides an analysis of the current state of the discussion, offering new observations and lines of evidence which suggest that a number of common arguments on both sides of the debate are lacking or inconclusive. The essay then offers a new proposal regarding the verb used within the formula for the resurrection event. The article presents previously neglected evidence significant for the debate regarding Jesus' resurrection within this primitive confession.
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Szlaga, Jan B. "Kapłaństwo ludu Bożego w Nowym Przymierzu." Verbum Vitae 12 (December 14, 2007): 91–100. http://dx.doi.org/10.31743/vv.1448.
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The autbor of the Letter to the Hebrews revealed a new in comparison to the Old Testament's picture of priesthood, its grasp and role in salvation bistory. This picture is a result of the role of Christ as the Mediator of the New Covenant. Jesus Christ, whose death and resurrection have a character of an Expiatory Sacrifice and Sacrifice instituting the New Covenant, is also the Archpriest. From the new picture of the priesthood of Christ result new priestly characteristics of the People of God, particularly their Christocentric and universal character.
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Khalil, Muhammad Ibraheem. "http://habibiaislamicus.com/index.php/hirj/article/view/164." Habibia islamicus 5, no. 3 (September 30, 2021): 215–36. http://dx.doi.org/10.47720/hi.2021.0503u14.
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Allah Almighty appointed the most pious amongst human being as His messengers to the mankind for their guidance and counseling. Most of the prophets belonged to the tribe of Bani Israel. The last in the chain was Jesus Christ. He was from the family of David (peace be upon him) and was a close relative of Zechariah (peace be upon him) . Allah Almighty blessed him with many miracles including famous miracles like healing of lepers, knowledge of the unseen, resurrection of the dead by the command of Allah Almighty and revelation of the table. The Jews became his enemies and they wanted to kill him, but Allah saved him and brought him back to life. As the Day of Resurrection draws near, he will be sent back to earth where he will be die a natural death after completing his life. There is a difference of opinion among the commentators as to whether he will be resurrected alive and will be resurrected near the Day of Resurrection. Among the opponents of Christ are the majority of commentators such as Maulana Muhammad Idrees Kandhalvi, Maulana Sanaullah Amritsar, Allama Ghulam Rasool Saeedi and Allama Mohsin Najafi who believe in the revelation of Jesus.
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FAZIO, Giovanni. "A THEOLOGICAL SUPPORT, FROM CHALCEDON, TO THE SHROUD IMAGE NATURAL FORMATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 42–48. http://dx.doi.org/10.26520/ijtps.201.5.8.42-48.
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The fourth Ecumenical Council of Chalcedon (451 AD) sanctions, for the Holy Church very important conclusions regarding the nature of Christ. The above results do not contrast, but rather open to a natural formation of the Shroud body image. This occurs because it was affirmed in Chalcedon that Jesus Christ, the Nazarene, has two natures, one human and one divine, “inconfusedly, unchangeably, indivisibly, inseparably”, which coexist in one person (hypostasis). Consequently, the monophysitism of Eutiche and of the Egyptian, Syrian and Armenian Churches, was rejected. Now, the Resurrection of the Nazarene is a Transcendental event that, according to those like us who support the natural formation of the Shroud body image, acted only on the corpse leaving the burial linen in the Immanent, under the dominion of the natural sciences. So, the Miracle of the Resurrection shows the divine nature of Christ, while the Shroud body image formation, the human one.
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Burger, Hans. "Hermeneutisch relevante triniteitsleer: De bijdrage van Ingolf U. Dalferth aan de trinitarische renaissance." NTT Journal for Theology and the Study of Religion 67, no. 2 (May 18, 2013): 101–16. http://dx.doi.org/10.5117/ntt2013.67.101.burg.
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Discussions concerning the trinitarian renaissance often focus on the social doctrine of the trinity. However, this renaissance was originally also of hermeneutical significance, as demonstrated in the work of Ingolf U. Dalferth. In the cross and resurrection of Jesus Christ, God’s Spirit discloses God’s presence to us and affords us new orientation in this light. The main problem of Dalferth’s contribution is the lack of hypostatical weight of the Son. As a result, the renewal of human subjectivity in Christ is neglected.
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Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini." Manna Rafflesia 7, no. 1 (October 31, 2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.
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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lord Jesus to save sinners. Salvation can only be received through faith. Faith is a gift from God given to humans so that they believe in Jesus Christ as Lord and Savior. The gospel gives hope and sets people free from death. To get salvation everyone must listen to the gospel. The task of evangelism is the responsibility of the Church (believers) to preach the message of salvation in the power of the Holy Spirit to sinners so that they repent and have faith in Jesus and become disciples who obey the Great Commission of the Lord Jesus.
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Mocan, Traian Gheorghe. "The Five Controversies in Jerusalem: According to The Gospel of Matthew." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 1 (June 30, 2022): 5–24. http://dx.doi.org/10.24193/subbto.2022.1.01.
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"This study deals exegetically with five passages from the Gospel of Matthew (21:23-27; 22:15-22; 22:23-33; 22:34-40; 22:41-46). They describe the Saviour’s confrontations with the Jewish leaders in the last week of His earthly life. The topics discussed throughout these polemics reflect the theological concerns of Jesus’ interlocutors, especially the issues of authority, resurrection, law, and messiahship. These controversies eloquently express Jesus’ teaching quality. The Saviour’s presence and impact are given on the one hand by the content of his answers and his impeccable rhetoric. Besides the intrinsic theological value of these dialogues, they are also important from an ecclesiological and spiritual point of view. Keywords: Gospel of Matthew, controversy, the divinity of Christ, resurrection, messianism, New Testament, Matthew 21-22."
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Belder, B. A. "Tussen schepping en Koninkrijk. Oliver O’Donovan over de onderlinge verhouding daarvan in zijn betekenis voor de christelijke ethiek, toegespitst op huwelijk en homoseksualiteit." Theologia Reformata 62, no. 3 (September 1, 2019): 254–69. http://dx.doi.org/10.21827/5d3595a1c8f9f.
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The relationship between the poles of creation and Kingdom is of crucial importance, as Jesus’ teaching on marriage clearly shows. Contemporary ethics, however, shows an enormous variety of positions, resulting in different evaluations of marriage, celibacy and homosexuality. Against the background of Anglican moral theologian Oliver O’Donovan this article addresses the question, “What is the relationship between creation and Kingdom, its significance for Christian ethics, especially with regard to marriage and homosexuality?” This article gives twofold answer to the question based on the moral meaning of the Resurrection of Jesus Christ. First, the resurrection is affirmative, pointing back to God’s good creation and, second, it is transformative, pointing forwards to God’s future recreation. There are, therefore, only two vocations: heterosexual marriage, respecting the integrity of created order; and celibacy, anticipating the Kingdom.
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Jones, Paul C. "Moltmann for Clinicians: Hope in Suffering and the Way of Liberation." Journal of Psychology and Theology 50, no. 1 (February 23, 2022): 50–62. http://dx.doi.org/10.1177/00916471211071049.
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This article will attempt to offer contributions from the systematic theologian, Jürgen Moltmann, to practicing clinicians of psychotherapy and counseling. It will begin by introducing Moltmann and three of his major theological themes of hope, pathos, and liberation. For Moltmann, hope is linked to the life, death, and resurrection of Jesus Christ. The presence of God in the person of Jesus represents God’s divine pathos or willingness to be vulnerably affected by human suffering. Liberation is then found in the suffering way of Jesus Christ. Next, the article will discuss how each of these three theological themes can be integrated with the work of psychotherapy as well as how Moltmann’s theology provides a critique of contemporary models of psychotherapy that attempt only to reduce or eliminate suffering. Finally, an example is used to draw out the implications of the critique as well as offer applications for clinical integrative practice.
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Henriksen, Jan-Olav. "Three perspectives on Resurrection: Revelation, Experience, Recognition." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 3 (September 3, 2018): 321–41. http://dx.doi.org/10.1515/nzsth-2018-0019.
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Summary The claim about the resurrection of Jesus Christ is marked by relative semiotic indeterminacy. The lack of an experiential reference for this claim means that we have to see it as the result of an abductive interpretation. Against a backdrop founded on a pragmatist semiotic theory that includes the analytical differentiation between contexts of discovery and contexts of justification, the claim about the resurrection is analyzed with reference to the categories revelation, experience, and recognition. Abduction is at work with regard to all of these categories. Among the consequences emerging from this approach is that there is no way to prove the fact of the resurrection: it remains an interpretation of signs.
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Lorek, Piotr. "Jezus jako ΥΙΟΣ w Corpus Paulinum. Ujęcie typologiczne." Ruch Biblijny i Liturgiczny 60, no. 3 (September 30, 2007): 209. http://dx.doi.org/10.21906/rbl.372.
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The New Testament letters attributed to Paul depict Jesus Christ as the Son (υἱός) seventeen times. Using the phenomenon of intertextuality and typology, the present article aims to identify the Old Testament’s inspiration for Pauline use of the title “Son” for Jesus. It appears that some main archetypes of Jesus’ sonship can be recognized (Adam, Isaac, the paschal lamb replacing the firstborn son, Israel corporately as son, David, Solomon, Daniel’s Son of Man, and indirectly Isaiah’s Servant of the Lord). These pictures of sonship are intertwined by Paul and used for all main stages of Jesus’ life and activity (birth, death, resurrection, ascension and ruling, sending the Spirit and the second coming).
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Johnson, John J. "Hans Frei as Unlikely Apologist for the Historicity of the Resurrection." Evangelical Quarterly 76, no. 2 (April 21, 2004): 135–51. http://dx.doi.org/10.1163/27725472-07602003.
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Hans Frei has usually been considered a liberal, and certainly no apologist for the resurrection. However, in this paper I try to show that he is indeed an apologist of sorts for the resurrection, especially with his idea that Christ is the “unsubstitutable one” for Christians, one who cannot be thought of as not rising from the dead. Still, Frei’s position is somewhat weak, because he does not take seriously evidentialist strands of proof for the historicity of the resurrection. Such evidence includes the NT witness that Jesus did indeed rise from the dead, as well as arguments formulated by various apologists that Christ’s resurrection is quite probable (though not certain beyond a doubt). Had Frei combined his position with that of the evidentialists, he would have been able to offer a strong apologetic indeed.
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Schweitzer, Don. "The Role of Human Response in the Resurrection of Jesus Christ." Toronto Journal of Theology 34, no. 1 (June 2018): 63–77. http://dx.doi.org/10.3138/tjt.2017-0136.
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Novello, Henry L. "God's Action of Furthering Nature in the Resurrection of Jesus Christ." Pacifica: Australasian Theological Studies 25, no. 3 (October 2012): 217–38. http://dx.doi.org/10.1177/1030570x1202500301.
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Levering, Matthew. "Historical Memory and the Resurrection of Jesus: Encountering the Risen Christ." International Journal of Systematic Theology 20, no. 2 (April 2018): 157–85. http://dx.doi.org/10.1111/ijst.12273.
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Amarkwei, Rev Charles. "A Christian Engagement and Interpretation of Ga Rites of Passage and the Kpelelogical Theological Method." Oguaa Journal of Religion and Human Values 7, no. 1 (December 1, 2023): 31–47. http://dx.doi.org/10.47963/ojorhv.v7i1.1408.
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The paper studies the dialogical relationship between the gospel and Ga rites of passage. There is a paradox in this relationship which only becomes meaningful only by considering its mediation through the person and works of Jesus Christ. This view allows a mutual critical approach which resolves the paradox of the initial rejection of Ga rites of passage by the gospel and their later acceptance after they have been transformed and preserved by the mystery of Christ. In this way, Ga rites of passage become useful in the light of the death and resurrection of Jesus Christ, while the gospel adds on to itself the contextual elements of Ga holistic existence. The paper looks at how this paradoxical relationship between Ga rites and the Christian gospel underlies the processes transforming the liturgy of the Presbyterian Church of Ghana and helping to preserve important Ga traditions and culture in Christianity for of church and of society.
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Wijaya, Yulius, and Priyantoro Widodo. "Inkripsi Nazaret: Tanggapan Pemerintah Romawi Mengenai Kebangkitan Kristus?" JURNAL TERUNA BHAKTI 6, no. 1 (September 8, 2023): 12. http://dx.doi.org/10.47131/jtb.v6i1.191.
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The fact of the resurrection of Jesus Christ is the foundation of the Christian faith, which is still a topic of discussion, both those who support and deny the news of His resurrection. Controversy about this fact occurs in various fields, and one of them is in the field of archaeology. Artifact discoveries for maximalists are historical facts that strengthen and confirm that the truth of the Bible happened historically. The Nazareth Inscription is one of the artifact findings associated with the historical facts of Jesus' resurrection. This research was conducted using a descriptive qualitative approach with historical research methods and literature review to explain the discovery of the Nazareth inscription and historical facts related to the resurrection of Jesus so that it can add to the belief of the Christian faith that Jesus is God and Savior who saves humans.
Abstrak
Fakta mengenai kebangkitan Yesus Kristus merupakan fondasi iman Kristen yang sampai sekarang masih menjadi perbincangan, baik pro dan kontra. Kontroversi mengenai fakta kebenaran ini terjadi di berbagai bidang, dan salah satunya dalam bidang ilmu arkeologi. Penemuan-penemuan artefak bagi kaum maksimalis merupakan fakta sejarah yang memperkuat dan menegaskan bahwa kebenaran Alkitab merupakan hal yang benar-benar terjadi secara sejarah. Inkripsi Nazaret merupakan salah satu temuan artefak yang dikaitkan dengan fakta sejarah kebangkitan Yesus. Penelitian ini dilakukan menggunakan pendekatan kualitatif deskripsi dengan metode penelitian sejarah dan kajian pustaka dengan tujuan menjelaskan penemuan inkripsi Nazaret dan fakta sejarah yang terkait dengan kebangkitan Yesus sehingga dapat menambah keyakinan iman Kristen bahwa Yesus adalah Tuhan dan Juru Selamat yang menyelamatkan manusia.
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Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.
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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immortality, they are taught only to believe, because in reality even the resurrection of Jesus Christ is not proven, moreover, and fifthasized, because in the Gospel of Matthew (Ch. 27-28) it is simply said about the abduction and transference of his body. For a Christian, if Jesus did not resurrect, then faith in him is useless.
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Kaczmarek, Piotr. "The Mediating Mission of The Holy Spirit – Some Theological Models." Łódzkie Studia Teologiczne 32, no. 4 (January 19, 2024): 103–11. http://dx.doi.org/10.52097/lst.2023.4.103-111.
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esus Christ, going to the Father, sent his disciples the Holy Spirit, who was to remind them and explain everything. The same Holy Spirit continues to act in the Church, sanctifying the Mystical Body of Christ. The first Paraclete is Jesus Christ himself, who undertook a salvific mission and became a mediator between God and people. The Holy Spirit sent by Christ is the second Paraclete fulfilling the mediating mission. The Holy Spirit works both in the Immanent Trinity (God’s inner life) and in the Economic Trinity (God’s saving action in history). Interesting in this context are the theological models developed by, among others, Heribert Mühlen, Joseph Ratzinger, Walter Kasper, Hans Urs von Balthasar, Matthias Joseph Scheeben, Maximilian Maria Kolbe and René Laurentin, whose concepts have been briefly presented in the above article. The mediating mission of the Holy Spirit is oriented Christocentric and is revealed during the most important salvation events performed by Jesus Christ (incarnation, baptism in the Jordan, proclamation of the Kingdom of God, death and resurrection). Moreover, the Holy Spirit sanctifies the Church, connecting people with God and people with each other. This action is inscribed in the ontic mediation of Jesus Christ, who has two natures – Divine and human, and in the functional mediation of the Savior (royal, prophetic and priestly functions). Undoubtedly, the last decades have been characterized by a great revival among theologians who deal with pneumatology, especially in the dimension of the mediating mission of the Holy Spirit.
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Johnson, Adam, and Tessa Hayashida. "The Spirit of the Atonement: The Role of the Holy Spirit in Christ’s Death and Resurrection." Religions 13, no. 10 (September 30, 2022): 918. http://dx.doi.org/10.3390/rel13100918.
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In this essay, we marshal resources from a range of biblical, trinitarian and soteriological commitments, set within a broadly Barthian framework, to offer a doctrinal proposal for the Spirit’s role in the triune God’s work of at-one-ment. We argue that the Spirit plays a vital role in the atoning work of the triune God, as the Spirit is the love of God directed toward the incarnate Son a two-fold manner: (1) in the mode of wrath against our sin born by Christ our representative, and (2) in its mode of blessing in the resurrected and ascended Christ, the exalted one in whom we receive the promised Holy Spirit. Seen in this light, Christ’s death and resurrection was God’s two-fold act of love in the Spirit: the two-fold means of making our representative, Jesus, a fit receptacle for the promised Holy Spirit, that in him all the peoples of the earth might be blessed through his recapitulation of Israel. Key to this thesis are two commitments: (1) seeing a changing economic relationship between Jesus and the Holy Spirit integral to Jesus’ recapitulation of Israel, and (2) viewing wrath as a mode of God’s love, and therefore a part of, rather than something alien to, the work of the Spirit. With these doctrinal resources in hand, we have the necessary conceptual tools to affirm that the Spirit, just as much as the Father and the Son, is the one who saves us in the death and resurrection of Jesus.