Academic literature on the topic 'Royal office of Jesus Christ'
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Journal articles on the topic "Royal office of Jesus Christ"
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Głowacki, Paweł. "PRIMACY OF THE APOSTLE PETER IN THE GOSPEL OF MATTHEW 16,18-19." Studia Pelplińskie 54 (December 30, 2020): 107–20. http://dx.doi.org/10.12775/splp.2020.005.
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The paper discusses the problem of the proper interpretation of the Petrine text from the Gospel of Matthew 16,18-19. It is based on the mainly protestant but also orthodox and catholic commentaries to these verses. Jesus Christ bestowed on the apostle Peter the unique and supreme authority in the Kingdom of God. He changed his name from Simon to Peter to show him and others that this apostle received new dignity and mission, which is to be the rock for the future community of believers. What is more, Jesus also entrusted to Peter the “Keys of the Kingdom” in the same way like in the Old Testament king of the house of David appointed his own prime mister, royal steward by giving to him the “Key of the House of David”. Therefore Peter occupies the same office with the same supreme authority under the new jewish king, Jesus Christ. Due to this fact it also means that this office is transferred from one prime minister to another. Furthermore, to Peter was given the power of “binding and loosing” with the special protection of God called infallibility. For these reasons, the Catholic interpretation which does not ignore the jewish context and the Old Testament allusions to this passage is truly shedding the new light on the proper interpretation of this Matthew’s fragment and the role of the Apostle Peter.
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Ruseniati. "Keunikan Yesus Kristus Sebagai Imam dan Implementasinya bagi Penginjilan Dunia." Jurnal Missio Cristo 4, no. 2 (November 24, 2022): 131–46. http://dx.doi.org/10.58456/jmc.v4i2.20.
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Abstract: The phrase "Christ as Prophet, priest and King" is familiar to our ears, perhaps even deep in the minds of every believer. Of course, our belief in the three roles of Christ is a divine function that allows God's word to be conveyed to the world, the substitution and redemption of human sin, and God's absolute rule. That means that the office of Christ as a Prophet, Priest, and King does not stop at Jesus alone, but has implications for ourselves as His people. In this paper, the topic discussed is about Jesus Christ as a true Priest. Why? not to neglect or separate the other two offices of Christ. but as an effort to explore the meaning of the office of Christ as a priest. Because there are still "Christians" who do not clearly understand the meaning of the three offices of Christ for the practice of world evangelism. Then how does this doctrine of Christology, which seems so transcendent, relate to the practical life of humans every day? How should this concept shape the practice of world evangelism? So it would be nice to discuss three office that are focused on each position. As in the Old Testament the role of Mediation of prophets, priests, and kings is filled with separate individuals, the three offices are now united in one person Jesus Christ. This truth must be clarified to believers so that they understand the implementation of world evangelism.
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Smit, Dirk J. "»Jesus« und »Politik«?" Evangelische Theologie 74, no. 1 (February 2014): 57–70. http://dx.doi.org/10.14315/evth-2014-74-1-57.
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AbstractThe paper deals with potential ethical implications of contemporary Christological studies. In a first section the argument is made that doctrine and ethics belong together. In the central section, this claim is then illustrated with reference to recent approaches to Christology. Under the theme »Christology and Ethics« six popular approaches are discussed with a view to their respective ethical implications. In each case, representative examples are provided. The six approaches are those that underline living in communion with Christ, that emphasize remembering Jesus, that call for discipleship, that employ the threefold office, that depart from the worship of Christ and that emphasize Christ’s promised future. In a brief final section three conclusions are developed regarding Christology and public theology, or Jesus and politics.
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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Cockett, Peter. "Bigger than Jesus: Mediating the Larger than Live Story." Canadian Theatre Review 127 (June 2006): 6–10. http://dx.doi.org/10.3138/ctr.127.001.
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The title of Miller and Brooks’s play is a reference to John Lennon’s famous comment that the Beatles were more popular than Jesus, but Miller and Brooks’s point is that Jesus is bigger than Jesus. The play addresses the mystery of cultural generation that turned a potentially obscure Jewish Rabbi called Yeshua into Jesus Christ, the iconic figurehead of one of the world’s dominant religions. The play was first performed in 2004, the year in which Mel Gibson’s Passion of Christ broke records at the box office, but one cannot imagine two more contrasting approaches to the same subject matter. Gibson’s film is a modernist or even pre-modern throw-back, clinging to a belief in the absolute; Miller and Brooks’s version of Christ’s story, Bigger than Jesus, is thoroughly postmodern in its conception and effect. We are always aware of the performance as a performance — of the telling of the stories, not just of the stories told — and this marks a fundamental difference from Gibson’s film.
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Otto, Randall E. "Baptism and the Munus Triplex." Evangelical Quarterly 76, no. 3 (May 4, 2004): 217–25. http://dx.doi.org/10.1163/27725472-07603002.
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The munus triplex, or threefold office of Christ, has been a standard Reformed means of delineating the work of Christ as prophet, priest, and king. This article develops the significance of the offices for Christian participation in Christ’s work through baptism. Baptism includes identification with and submission to God’s Word, anointing with God’s Spirit, and confirmation as God’s son. Each of these three aspects of baptism may be subsumed under the threefold office of Christ to include those who ‘share in Christ and thus in his anointing’ through baptism as prophet, priest, and king. While Jesus’ baptism uniquely served to identify him with God’s Word and submission to it as a prophet, to anoint him with God’s Spirit as a priest, and to confirm him as God’s Son and thus king, the Christian shares in each of these callings by means of baptism.
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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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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.
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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Pandego, Higianes Indro. "GEREJA UMAT ALLAH SEBAGAI KOMUNIO PARTISIPATIF Refleksi Yuridis-Pastoral atas KHK 1983, Kann.204-207." LOGOS 17, no. 2 (July 16, 2020): 106–27. http://dx.doi.org/10.54367/logos.v17i2.807.
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The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.
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Stein, Robert. "London, Royal Albert Hall Proms 2002: Sofia Gubaidulina's ‘St John Passion and Resurrection’." Tempo 57, no. 223 (January 2003): 78–80. http://dx.doi.org/10.1017/s0040298203220088.
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Although Sofia Gubaidulina has been an avowedly religious composer throughout almost all her long career, her Passion and Resurrection of Jesus Christ according to St John, which received its UK première at the Proms on …August, is distinguished among her recent works in that it is not simply a work with a religious inspiration but an act of worship (despite the Russian Orthodox church's ban on instruments in its services).
Dissertations / Theses on the topic "Royal office of Jesus Christ"
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Clark, Ian. "A biblical and theological study of the contemporary relevance of Christ's role in his heavenly session." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683268.
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Choi, Sungho. "A study of Christology and redemptive history in Matthew's Gospel with special reference to the 'Royal-enthronement' psalms." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683358.
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Shofner, Mike. "The Davidic dynasty and royal priesthood a theological issue /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Kunde, Gregory T. "Measuring Press Release Placement From Brigham Young University's Public Communications Office to Utah's Newspapers." Diss., CLICK HERE for online access, 1993. http://patriot.lib.byu.edu/u?/MTGM,19193.
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Lira, David Pessoa de. "A didakhe kaine de Jesus: um ensaio exegético de Mc 1.21-28." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=22.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoO presente trabalho é resultado de um processo de pesquisa na área de Bíblia. Um estudo exegético do novo ensino de Jesus com base no Evangelho segundo Marcos 1.21-28. Inicialmente, é feita uma análise a partir do método histórico-crítico, seguindo os passos deste método: tradução do texto original, do grego para o vernáculo; análise textual da fraseologia "didachê kainê kat exousían" [grego]. A análise literária procura definir os limites e os elementos constitutivos da perícope; finalizando a primeira parte do trabalho com análises de redação e de forma. Na segunda parte do trabalho, foi feita uma pesquisa do ambiente histórico do tempo de Jesus: uma pesquisa de elementos que pertencem à história, tais como sinagoga, Cafarnaum e escribas. Na última parte do trabalho, são destacadas algumas importantes características de Jesus como professor, mostrando semelhanças e diferenças de sua prática de ensino em relação à prática de ensino dos escribas e fariseus. É igualmente apresentada a atuação de Jesus mediante a Lei e a Tradição, bem como uma análise sobre o que consiste a práxis de Jesus que mereça atenção especial e sirva de modelo para a prática do(a) professor(a), do(a) educador(a) popular até os dias de hoje, como propõe a contextualização apresentada ao final deste trabalho.
This present work is a result of a process of survey in the area of the Bible. This is a exegetical study of the New Teaching of Jesus based on the Gospel according to Saint Mark, chapter 1, verses 21 to 28. At the beginning, an analysis is done according to the steps of the historical critical method: translation of the original text, from Greek to the Vernacular Tongue; textual-criticism of a phraseology "didachê kainê kat exousían" [Greek]. And the literary criticism seeks to define the limits and the constitutive elements of the pericope; this first part of this work finishes with redaction criticism and form criticism. In the second part of this work, there is a survey about the historical environment of the times of Jesus: a survey of elements which belong to the story such as synagogue, Cafarnaum, scribes. And the relation of these elements with the tradition and the Law. The last part of this work presents some important characteristics of Jesus as teacher, showing the similarities and differences between the practice of teaching. In the same form, this part of this work presents the performance of Jesus through the Law and the traditions; finally, this part analyzes about what is the praxis of Jesus so that it deserves special regard and so that it is an example to the pratice of the teachers and popular educators today, just as the atualization presented proposes at the end of this work.
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Furness, Darryl Hilary. "A theological consideration of the office, sacrifice, ministry and perfection of Christ as high priest in the Epistle to the Hebrews, and their significance for the believer and the community of faith." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001549.
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In these last days God has spoken his last and most complete word to man in a Son, Jesus Christ. In his person and ministry Christ is the agent of creation and heir of the spiritual and material estate of God. He is the locus of the fulfilment of the revelatory plan of God, and, as such, is superior to the angels, the ministers of salvation within the created order, and Moses, the faithful minister of God's people Israel. Christ not only fulfils the necessary qualification for priesthood under the old covenant, that of divine appointment, but is appointed by God a high priest for ever after the order of Melchizedek. This establishes and authenticates the high priestly office of Christ. Jesus Christ, Iike the high priests of the old covenant, must offer gifts and sacrifices to God. The sacrifice of Christ fulfils the sacrificial code of Leviticus 1-7, his sacrifice being a gift to God, communion with God, and an expiatory sacrifice. But more than this the sacrifice of Christ fulfils the Day of Atonement ritual of Leviticus 16 as well as the covenant sacrifice of Exodus 24. The sacrifice of Christ is essentially once for all, being that unique action which alone can ultimately deal with sin. The uniqueness of Christ's sacrifice depends on the uniqueness of the person of Christ and his superior high priestly office. In his sacrificial action Christ is also the sin-bearer. The high priestly sacrifice of Christ determines the form of the high priestly ministry of Christ, which is also gift to God, communion with God, has expiatory significance, and is a ministry of the new covenant . The high priestly ministry of Christ is a ministry which is continuous through time and is both contemporaneous with and subsequent to his sacrifice. In this continuity through time the ministry of Christ is the foundation of both the faith of believers and their perfection as sons. In the execution of his high priestly ministry Christ is perfected by God through the learning of obedience. The humiliation of Christ and his learning of obedience becomes the foundation of the perfecting of believers. It is as the One who is perfected through suffering that Christ becomes the pioneer of salvation and the pioneer and perfecter of the faith of the people of God. Through faith in Christ the people of God constitute a pilgrim people who, on the basis of Christ's perfection, are themselves perfected and brought to glory. The pilgrim people of God share in the priesthood of Christ and constitute a priesthood of all believers. In their pilgrimage of faith they are to demonstrate their confidence, endurance, obedience, and discipline, and in their running of the race of pilgrimage are to exercise their own ministry as they progress to glory and the sabbath rest of God. The high priesthood of Christ has implications for the common life of the people of God and is at the foundation of our understanding of the Christian life.
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Bethancourt, Phillip. "Christ the Warrior King: A Biblical, Historical, and Theological Analysis of the Divine Warrior Theme in Christology." Diss., 2011. http://hdl.handle.net/10392/3732.
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Chapter 1 introduces the dissertation's thesis, highlights its methodology and establishes its goals. This dissertation argues that the divine warrior theme is a central Christological feature in both biblical and historical theology, which carries significant implications for contemporary issues in systematic theology. This chapter also sets the argument within the contemporary context of various approaches to theme of warfare in Scripture.
Chapter 2 offers a historical analysis of treatments of the divine warrior theme in Christology. It reveals that prominent theologians throughout church history have recognized Christ as warrior king, particularly through their understanding of the atonement as victory.
Chapter 3 explores how the divine warrior theme is a central feature in the messianic expectation of the Old Testament. It highlights how a biblical theology of warfare interplays with the Old Testament's emphasis on the unfolding kingdom of God.
Chapter 4 argues that the New Testament presents Christ as a warrior king in its messianic fulfillment. The New Testament's treatment of the person and work of Christ presents him as a conquering messianic warrior. In addition, both the inaugurated and consummated dimensions of eschatology center on Christ the warrior king's victory.
Chapter 5 demonstrates how the divine warrior theme in biblical theology yields beneficial insights into contemporary issues in systematic theology. It examines how a divine warrior Christology contributes to evangelical theology in the areas of the atonement, salvation, eschatology, and providence.
Chapter 6 concludes the dissertation by offering a summary of arguments and considering areas for further research related to the subject. It suggests that evangelical theology could benefit significantly from further exploration of the divine warrior theme in Christology.
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Emadi, Matthew Habib. "The royal priest: Psalm 110 in biblical-theological perspective." Diss., 2016. http://hdl.handle.net/10392/5178.
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ABSTRACT
THE ROYAL PRIEST: PSALM 110 IN BIBLICAL-
THEOLOGICAL PERSPECTIVE
Matthew Habib Emadi, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. James M. Hamilton, Jr.
This dissertation develops the biblical-theological rationale for the union of kingship and priesthood in Psalm 110 in the context of the entire canon. The thesis of this project is that a canonical reading of David’s depiction of the eschatological Melchizedekian priest-king develops God’s creational purpose for humanity to establish God’s kingdom (king) by mediating God’s covenantal blessings from his temple sanctuary (priest), and simultaneously advances God’s redemption project by depicting the order of royal priesthood that would bring the promises of the Abrahamic covenant to fruition.
Chapter 1 introduces the thesis and methodological issues pertaining to this study, and surveys the research in the modern period in order to identify how scholars have handled the union of kingship and priesthood in a single figure in Psalm 110.
Chapter 2 examines the concept of royal priesthood in the Torah. This examination demonstrates that Adam is the Bible’s royal priestly prototype and that his royal priesthood is recapitulated in important covenantal figures—Noah, Abraham, Melchizedek, Israel, and Aaron. Melchizedek, in particular, is a priest-king uniquely associated with Abraham and the Abrahamic covenant.
Chapter 3 situates Psalm 110 in its Old Testament context and hones in on the patterns of David’s own life experiences—revealed in 1–2 Samuel—and the content of the Davidic covenant in order to show how David would have arrived at the conclusion that the messiah was to be a royal priest after the order of Melchizedek.
Chapter 4 briefly investigates the intertestamental literature in order to show how the union of priesthood and kingship in Psalm 110 influenced the messianic expectations of the authors of the Testament of Levi, 1 Enoch, 2 Enoch, and 11QMelchizedek.
Chapter 5 focuses on how the New Testament develops the union of priesthood and kingship in the person and work of Jesus Christ on the basis of Psalm 110. The Gospel of Mark and the epistle to the Hebrews pick up the royal priestly logic of Psalm 110 in their respective Christological arguments.
Chapter 6 is the conclusion. It summarizes the arguments of the previous chapters and proposes some theological implications from this study.
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Elledge, Ervin Roderick. "The Illeism of Jesus and Yahweh: A Study of the Use of the Third-Person Self-Reference in the Bible and Ancient Near Eastern Texts and Its Implications for Christology." Diss., 2015. http://hdl.handle.net/10392/4954.
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This study explores the relationship between the use of the third person for self-reference by Jesus and Yahweh and suggests the potential for both divine and royal themes associated with this manner of speech. Chapter 1 highlights that this issue has received little attention in scholarship. In order to offer a thorough evaluation, the study offers a comprehensive survey of illeim in the Bible, highlighting its prominence and various rhetorical implications.
Chapter 2 surveys the use of illeism in antiquity in order to address whether illeism was a common manner of speaking. Though various Greek historians refer to themselves in the third person, evidence indicates that this was a rhetorical effort sometimes used to give a sense of objectivity to their works. No evidence was found that would indicate that illeism was commonly used in direct speech.
Chapter 3 surveys the Old Testament and categorizes the various uses of illeism. The study highlights the similar and prominent use by both OT kings and Yahweh. Chapter 4 explores the ANE literature for occurrences of illeism and notes the relatively prominent use among both ANE kings and preeminent pagan gods. Chapter 5 addresses the illeism of Jesus, the only person in the New Testament to use illeism in direct discourse, and finds a similar manner of use and rhetorical intention as that of Old Testament and ANE kings and that of Yahweh. In each case the illeism serves to emphasize the speaker's unique identity and authority associated with royal and/or divine status. The study also notes the illeism of Yahweh and Jesus share the common characteristics of prominence of occurrences, a shifting between first and third person, a variety of distinct self-references, and similar rhetorical intent.
Chapter 6 summarizes the study and highlights the suggestive nature of the evidence. In light of the evaluation of the use of illeism by Jesus and Yahweh, based on the similar usage among Old Testament and ANE kings, and ANE gods, as well as the analysis of the various rhetorical implications of illeism, the evidence suggests that a royal and divine theme may be associated with the third-person self-references of Yahweh and Jesus. Furthermore, in light of the parallels between the two uses, the study suggests this manner of speech may be yet another way Jesus presents himself "as God."
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Isaks, Clarina Christina. "Die funksionele rol van die lammotief in die raamwerk van die boodskap van Openbaring." Thesis, 2012. http://hdl.handle.net/10210/7017.
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M.Litt. et Phil.Die boek Openbaring word nie net deur helder en dramatiese beelde gekenmerk nie, maar ook deur die verskeidenheid name wat aan Jesus gegee word. Elke naam hou verband met een of meer eienskappe van Jesus en dui op 'n aspek van sy funksie binne God se verlossingsplan. In die simboliek van Openbaring staan die plek en rol van die Lam sentraal in die afloop van die eskatologiese gebeure. Hy wat as Leeu van Juda histories van Dawid afstam, maar as lam "geslag, (tot versoening aan God geoffer) is het die bevoegdheid ontvang om die boekrol met sewe seels in die hand van God oop te maak (hfst.5). Volgens Botha, De Villiers en Engelbrecht (1988:12) bevat Openbaring 'n potpourri van motiewe en idees wat verband hou met ander godsdienste of Bybelse tye byvoorbeeld Persiese, Babiloniese en Gnostiese motiewe. Die invloed van die ou Oosterse mitologie kan duidelik bespeur word in byvoorbeeld die Babiloniese weergawe van die stryd tussen die Skepper en 'n grout seemonster'. Ook die "hemelse tablette" wat tydens die Nuwejaarsfees 'n uiters belangrike rol gespeel het wanneer die god, Marduk, die draak, Tiamat oorwin en die tablette in sy hand geplaas word om sy mag en oorwinning aan te dui. In Openbaring het die Lam alleen die mag om die boek uit die hand van God te neem en die seals daarvan te breek. Die boekrol wat Johannes sien, bevat al die inligting van God se planne met die geskiedenis. Die feit dat die boekrol met sewe seels verseel is, is 'n aanduiding daarvan dat dit volkome geslote en ontoeganklik is. Niemand in die hemel, op die aarde of onder die aarde kon gevind word om God se plan vir die wereldgeskiedenis te laat oopvou nie. Totdat een van die ouderlinge die aandag vestig dat Jesus Christus, die Lam, waardig is om die seels te breek.
Books on the topic "Royal office of Jesus Christ"
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Hess, Christian. "Ohne Christus, ohne tiefstes Christentum ist Krieg": Die Christkönigsthematik als Leitidee im kirchlich-gesellschaftlichen Engagement Max Josef Metzgers. Paderborn: Bonifatius, 2016.
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1928-, Lohse Bernhard, ed. Die Königsherrschaft Jesu Christi bei Luther. 2nd ed. Berlin: Evangelische Verlagsanstalt, 1988.
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Eckhardt, John. The invisible king and his kingdom. Lake Mary, Fla: Charisma House, 2011.
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The Jesus dynasty: Stunning new evidence about the hidden history of Jesus. Hammersmith, London: HarperElement, 2006.
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Noll, Mark A. Adding Cross to crown: The political significance of Christ's Passion. Edited by Bratt James D. 1949-, Stackhouse Max L, Skillen James W, and Lugo Luis E. 1951-. Washington, D.C: Center for Public Justice, 1996.
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Giovanni, Cavagnini, ed. Da Cristo Re alla città degli uomini: Cattolicesimo e politica nel '900. Brescia: Morcelliana, 2019.
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W, Dyson R., ed. On Christian government =: De regimine Christiano. Woodbridge, Suffolk, UK: Boydell Press, 1995.
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Bruce, Chilton, ed. Jewish-Christian debates: God, kingdom, messiah. Minneapolis: Fortress Press, 1998.
Find full textBook chapters on the topic "Royal office of Jesus Christ"
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O’Collins, S.J., Gerald. "‘Beautiful in Calling to Life’." In The Beauty of Jesus Christ, 87–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0006.
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Through encountering the beautiful Jesus, Nicodemus grew slowly in his faith. Eventually, grace won him over completely, and he joined Joseph of Arimathea in giving the crucified Jesus a burial worthy of a king. Far from being a slow learner, the Samaritan woman at once let herself be changed by Jesus and, in the space of a few hours, became a missionary for him. In what seemed like a perfectly chance meeting, his grace and beauty worked on her very quickly. The encounter with the royal official in chapter 4 of John’s Gospel reports someone whose faith in the word of Jesus led not only to the healing at a distance of his beloved son but also to the creation of a community of believers.
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MacKay, Michael Hubbard. "Introduction." In Prophetic Authority, 1–8. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0001.
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In 2008, Mormon presidential candidate Mitt Romney apologetically addressed the problem of “theocratic tyranny” in the lead-up to the election, declaring, “I will put no doctrine of any church above the plain duties of the office and the sovereign authority of the law.” Comparing himself to John F. Kennedy, who faced similar questions about his faith as a Catholic during the presidential election of 1960, Romney acknowledged the issues surrounding the sovereign authority held by the Mormon prophet and president of the Church of Jesus Christ of Latter-day Saints....
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Houghton, John. "Sustainable transport: how the Royal Commission sees the future." In Transport and the Environment, 23–44. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198549345.003.0003.
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Abstract Sir John Houghton, CBE, FRS, has since 1992 been Chairman of the Royal Commission on Environmental Pollution, whose report, Transport and the environment, was published while this series of lectures was in progress. He took his first degree, and in 1955 was awarded his DPhil, as a member of Jesus College, Oxford, where he was elected to a Fellowship in 1960. After spending 3 years on the staff of the Royal Aerospace Establishment, Sir John was appointed to a Lectureship, and subsequently to a Readership, in Atmospheric Physics at Oxford University; in 1976 he became Professor in that subject. After four years as Deputy Director and then Director (Appleton) of the Rutherford Appleton Laboratory, he was appointed Director-General of the Meteorological Office and held this post from 1983 until 1991. Sir John is co-chairman of the Scientific Assessment Working Group of the interGovernmental Panel for Climate Change and a member of the UK Government Panel for Sustainable Development. He is the author of several books on atmospheric physics, including Global warming: the complete briefing (1994), and numerous scientific papers on atmospheric radiation, spectroscopy, and climate change.
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Kling, David W. "“Upon This Rock”." In The Bible in History, 41–79. 2nd ed. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197525364.003.0003.
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Abstract This chapter focuses on the so-called Petrine text (Matthew 16:18–19) and its place in Catholicism as a rationale for the office of the papacy. Viewed historically, the text was not invoked until the end of the fourth century by a church leader (viz., Pope Damasus) to support claims to Roman primacy based on Peter. The chapter discusses these early developments with a focus on the interpretation of Jesus’ words, “You are Peter and upon this rock I will build my church” (v. 18), noting its varied interpretations of “rock” from the early church to the present. This critical word was understood to refer to Christ, to Peter’s rocklike faith, and to Peter himself. The interpretive categories hardened following the Reformation: Catholics invoked the text as proof positive that the church was founded upon Peter and his successors, the bishops of Rome; Protestants maintained that “rock” referred to Peter’s faith or to Christ himself. The present-day general consensus is that “rock” refers to Peter, although the implications of that reference differ among Christian traditions.
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Elwood, Christopher. "Heavenly Things In Heaven:The First Wave of French Protestant Propaganda,1533-1535." In The Body Broken, 27–55. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195121339.003.0003.
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Abstract On the morning of january 21, 1535, “the most beautiful and solemn procession ever held in France” set off from the church of St. Germain l’Auxerrois in Paris. Moving through streets lined with tapestries and lighted torches, merchants, artisans, members of the mendicant orders, and religious from all the parishes of the city carried torches, crosses, banners, and the most prized shrines and relics of the city’s impressive collection. The array of holy objects included the reliquary caskets of all the saints associated with the city, the rod of Aaron, the tablets of the Decalogue, a vial containing the milk of the Virgin Mary, the holy crown of thorns, two pieces of the true cross, the head of the spear that pierced Christ’s side, Christ’s burial shroud, and swaddling cloths, and a drop of his blood. Behind this display of sacred objects came representatives of the University of Paris and the cardinals of Tournon, Lisieux, Chatillon and Givry. At the center of the procession, removed from the other participants by a short distance, was the corpus Domini, “the true and precious body of our Lord and Redeemer Jesus Christ.” Cardinal Jean du Bellay, the bishop of Paris, carried a monstrance in the form of a cross, which held the host. Stretched over the sacrament was a crimson canopy embossed with gold fleurs-de-lis, the symbol of the royal house of France. The canopy’s staves were carried by the king’s three sons and Charles de Bourbon, duke of Vendome. Surrounding them were some two hundred guards carrying lighted torches. Immediately behind this contingent walked “the most Christian king” himself, Francis I, escorted by the cardinal of Lorraine. In keeping with the solemnity of the occasion, the king appeared before his subjects bareheaded, wearing a black robe and carrying a lighted torch.