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The Life of Jesus and the Sacrament of Baptism
BRINGING GOD AND HUMANITY TOGETHER: The Life of Jesus and the Sacrament of Baptism Intro I. The Gospel Story: God living a human life II. Baptism: Humans living a divine life Intro A. The two directions: God to us, and us to God 1. In every presentation so far, we’ve seen a consistent pattern to the relationship between God and humanity: ● First, God comes to us ● Then, hopefully, we go to God 2. We saw this pattern in revelation and faith, in the stories of creation and the Old Testament, and in the Annunciation event. ● Each time, God takes the initiative on our behalf (creating us, revealing Himself to us, proposing to become man in order to save us) ● And, when things go well, we respond to Him in love (we obey Him, accept His testimony through faith – or, in the case of Mary at the Annunciation, we consent to cooperate with His plan). B. Now it’s time to look at these two movements in a little more detail. 1. What was it actually like when God became man? What do the Gospel stories tell us about Jesus’ personal history? ● In other words, What does it look like for God to live a human life? 2. And what can we do, concretely, to respond to God’s initiative? How do we begin to live as Christians? Well, we’ll see, the Christian life starts with Baptism. a. So the second part of this presentation is about Baptism, and it answers the question, What does it look like for humans to live a divine life? So let’s see what happens when divinity and humanity are brought together, in Jesus Christ and in us. -
Proverbs 8 and the Place of Christ in the Trinity
Journal of the Adventist Theological Society, 17/1 (Spring 2006): 33–54. Article copyright © 2006 by Richard M. Davidson. Proverbs 8 and the Place of Christ in the Trinity Richard M. Davidson Andrews University Introduction: Issues The history of the interpretation of Proverbs 8 embraces an astonish- ing array of ancient and modern perspectives on this passage, ranging from the Christological debates of the early Christian centuries to the almost universal rejection of Christological interpretations in recent dec- ades. In this study I survey the gamut of interpretations, revisit the possi- bility of a Christocentric interpretation in light of recent exegetical in- sights into the passage, and explore potential implications for under- standing the place of Christ in the Trinity. This is not intended to consti- tute a comprehensive exegesis of Prov 8; rather, I build upon previous exegetical studies and suggest a theological synthesis that favors a Chris- tological reading of the text. A number of interrelated issues have surfaced from this preliminary research. I will deal with six: (1) the interpretation of “Wisdom” in Prov 8, in light of the history of research; (2) the identity of “Wisdom” in Prov 8, in light of the meaning and referent of the word }aœmo®n (traditionally translated “mastercraftsman”) in v. 30; (3) the significance of the “birth/begetting” and “installment” language in Prov 8; (4) the signifi- cance of the “mediator” language of vv. 30–31; (5) the significance of the language of “play” in vv. 30–31; and (6) the relative status between “Wisdom” and Yahweh in Prov 8. -
The Miracles of Jesus Christ As a Mode of Teaching
THE MIRACLES OF JESUS CHRIST AS A MODE OF TEACHING BRUCE M. METZGER 1. BIBLICAL MIRACLES IN GENERAL Before giving direct consideration to the subject itself, it will not be out of place to deal with certain preliminary matters regarding Biblical miracles in general. First of all, it may perhaps be appropriate to suggest a definition of a miracle. An old definition which will serve as a working hypothesis runs as follows: "A miracle is an event in the external world that is wrought by the immediate power of God." This definition, it should be pointed out, does not imply that other events a.re not attribut able to the power of God. On the contrary, we may believe that ordinary events depend ultimately on the power of God just as much as miracles do. There is this difference, however; in the case of ordinary events God uses means, what we call the order of nature, to bring those events to pass. But in the case of miracles, according to this definition, he does not rely upon secondary causes, but puts forth his creative power as he put it forth when first he made all things of nothing. With regard to the miracles in the Bible as a whole, some people have a quite mistaken notion. They imagine that the Bible is simply crowded with na.rratives of miraculous events; that almost every page of. the Bible tells of a miraculous act of God. Actually, however, this is far from being the case. In the Bible miracles are confined almost entirely to four periods of time, separated from each other by centuries. -
Miracles Published on Inters.Org (
Miracles Published on Inters.org (https://inters.org) Miracles Copyright © Interdisciplinary Encyclopedia of Religion and Science ISSN: 2037-2329 and the author. No part of this article may be reproduced, stored in a retrieval system or transmitted without the prior permission of the Editors. To refer to the content of this article, quote: INTERS – Interdisciplinary Encyclopedia of Religion and Science, edited by G. Tanzella-Nitti, I. Colagé and A. Strumia, www.inters.org Date: 2017 DOI: 10.17421/2037-2329-2002-GT-4 Giuseppe Tanzella-Nitti [1] I. The Religious Dimension and Christological Specificity of Miracles - II. The Miracles Related by the Gospels: Their Meaning and Historical Value 1. The Terminology of Miracles in Sacred Scripture 2. The Miracles of Jesus of Nazareth 3. The Historical Significance and Realism of the Miracles Reported by the Gospels - III. Miracles according to the Teaching of the Catholic Church - IV. Philosophical and Biblical Criticisms of the Possibility and Significance of Miracles 1. Spinoza, Hume, Voltaire, Bayle, Kant, the Young Hegelians and Contemporary Criticism by A. Flew 2. The Biblical Hermeneutics of Miracles and the Existential Value of Their Semiological Aspect: Blondel, Bultmann - V. The Natural Sciences and an Understanding of the Ontological Dimension of a Miracle 1. Miracle’s Possibility and its Recognition: Psychological, Ontological and Semiological Dimensions - 2. God’s Actions in Conformity with Nature, or against Nature, according to Thomas Aquinas - VI. Prospects and Guidelines for Theological Work – VII. The Presence and Reality of Miracles in the Experience of Faith 1. Do Miracles Happen Today? 2. The Evaluation of Miracles in the Canonical Procedure for the Canonization of Saints 3. -
Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ
Brigham Young University BYU ScholarsArchive Faculty Publications 2019 Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ John Hilton III Brigham Young University - Provo, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Christianity Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Hilton, John III, "Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ" (2019). Faculty Publications. 3255. https://scholarsarchive.byu.edu/facpub/3255 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. This article was provided courtesy of the Religious Educator, a journal published by the Religious Studies Center at Brigham Young University Click here to subscribe and learn more The scriptures consistently emphasize the importance of the Savior’s CrucifixionintheAtonement. theimportance consistentlyemphasize The scriptures oftheSavior’s Harry Anderson, The Crucifixion. © Intellectual Reserve, Inc. Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ john hilton iii John Hilton III ([email protected]) is an associate professor of ancient scripture at Brigham Young University. colleague recently shared with me how, when teaching missionary A preparation classes, he would role-play with students. When students pretending to be missionaries would ask him (acting as an investigator) if he knew about Christ’s Atonement, he would say, “Yes, I saw that Mel Gibson movie about Christ dying for our sins on the cross.” At least half of his students would correct him, stating that Christ atoned for our sins in Gethsemane, but not on the cross. -
Uniqueness of Christ's Resurrection
"Scripture taken from the NEW AMERICAN STANDARD BIBLE®, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation Used by permission." (www.Lockman.org) Uniqueness of Christ’s Resurrection No. 104 Introduction. I. The apostle Matthew records these words in the 28th chapter of his gospel. (Matt. 28:1-10). MAT 28:1 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3 And his appearance was like lightning, and his garment as white as snow; 4 and the guards shook for fear of him, and became like dead men. 5 And the angel answered and said to the women, "Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6 "He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7 "And go quickly and tell His disciples that He has risen from the dead; and behold, He is going before you into Galilee, there you will see Him; behold, I have told you." 8 And they departed quickly from the tomb with fear and great joy and ran to report it to His disciples. 9 And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him. -
Who We Are in Christ • a Spirit of Fear 2 Tim
WE HAVE NOT BEEN GIVEN. Who We Are in Christ • a spirit of fear 2 Tim. 1:7 WHAT THE BIBLE SAYS ABOUT THOSE WE HAVE BEEN GIVEN. WHO HAVE BECOME BORN-AGAIN FOLLOWERS OF JESUS • a spirit of power, 2 Tim. 1:7 love, and self-control THEREFORE, WE DO NOT. WE ARE GOD’S. • fear Isa. 41:10, • cling to our Rev. 12:11 John 14:27 lives even in the • possession 1 Cor. 6:19–20 • temple 1 Cor. 3:16–17 face of death, but • worry about Matt. 6:34 overcome by the • children John 1:12 • soldiers 2 Tim. 2:3 tomorrow blood of the Lamb and the word of • elect 2 Tim. 2:10, • ambassadors 2 Cor. 5:20 • grow weary in Gal. 6:8-9 Titus 1:1 well doing our testimony • witnesses Acts 1:8 • chosen Eph.1:4, • claim to be 1 John 1:8 • workmen 2 Tim. 2:15 without sin 2 Thess. 2:13 • workmanship Eph. 2:10 • continue in sin 1 John 5:18 • beloved 2 Thess. 2:13 • heirs and Christ’s Rom. 8:17 INSTEAD WE. co-heirs • confess our 1 John 1:9 • set our minds Col. 3:2 WE HAVE BEEN. sin in confidence on things above that He forgives • adopted into Eph. 1:5 • bought with 1 Cor. 6:20 and purifies • fix our eyes Heb. 12:2 on Jesus God’s family a price • say “no” to Titus 2:12 • stand firm 1 Cor. 16:13 • justified freely Rom. 3:24 • included in Eph. -
Christ and the Bible DO 1111
Christ and the Bible DO 1111 Course Description This course is an introductory study on the nature of the Bible and the primary claims of Jesus Christ. Students learn about the formation of the Bible as Canon, the inspiration and authority of the Bible, and the nature of Jesus Christ. The course will be taught through online learning activities (including written lectures, discussion forums, graded assignments, quizzes, and tests) as well as textbook reading. Course Resources Gardner, Lynn. Christianity Stands True (Joplin: College Press, 1994) Lightfoot, Neil. How We Got the Bible (Joplin: College Press, 2001) Strobel, Lee. The Case for Christ: 3rd edition (Grand Rapids: Zondervan, 2003) College Mission The ultimate mission of Ozark Christian College is to glorify God by evangelizing the lost and edifying Christians worldwide. The immediate mission of Ozark Christian College is to train men and women for Christian service as a degree- granting institution of biblical higher education. College Learning Goal The learning goal of Ozark Christian College is to educate and equip students to become like Christ and serve Christ in leadership ministry. Graduates will be biblically grounded, spiritually matured, culturally engaged, and vocationally prepared. College Learning Outcomes Students who graduate from Ozark Christian College will… 1. Know and value the historical and theological content of the Bible 2. Interpret scripture to discover the author’s intended meaning DO 1111 Page 1 of 7 3. Communicate effectively in written and oral forms 4. Think critically from a Christian worldview 5. Evaluate their spiritual formation and develop plans for continued growth 6. Articulate how the global mission of the Church relates to their intended ministry settings 7. -
Names of Jesus in Mark's Gospel
Son of God • Unclean Spirits (1:24; 3:11; 5:7) — the demons themselves knew who Jesus was and were deeply afraid. They both “fell before him.” Another place a demon cries out “I know who you are Son of the Who is Jesus? Most High God” which seems to be an attempt to “gain power” over Jesus. Finally there is a place Names of Jesus in where a demon calls him “the Holy One of God” or the “Holy One fom God.” Mark’s Gospel • The Son Doesn’t Know the Hour (13:32) — here Jesus himself talks about the “Son” not knowing the hour when God will send His Son back. Jesus Mark is a story that carries us on a journey does not explicitly say “I am the Son” but this is to discover: Who is Jesus? The disciples wil the only place in Mark he uses that word. • Son of the Blessed (14:61–62) — the High Priest be asked this question throughout the book asked Jesus if he is the “Christ, the Son of the and we wil see how they come to understand Blessed” to which Jesus says yes. that Jesus is the Christ/Messiah, the Son of • Roman Centurion (15:39) — after Jesus gave him- God, who must die and be raised. self up to die, a Roman Centurion standing nearby exclaimed “surely this man was the “Son of God.” Son of God Beloved Son Jesus Christ, the Son of God (1:1) “You are my Beloved Son; with you I am wel pleased.” (1:11) • At the beginning the audience is given advance “This is my Beloved Son; listen to him!” (9:7) notice of the information that the characters will struggle with throughout the Gospel.1 • A Voice from Heaven — God himself speaks • Some old Greek Manuscripts only say “Jesus from heaven and calls Jesus his “beloved Son” at Je- Christ” and lack “Son of God.”2 But a few lines lat- sus’s baptism (1:11) and when Jesus is transfigured er (v. -
Gospel John Confronts, Indeed Bombards, the Reader with the Person of Jesus
INTRODUCTION Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31) So concludes John’s gospel. After 20 chapters, his intent should hardly come as a surprise! From the very outset of his gospel John confronts, indeed bombards, the reader with the person of Jesus. In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. (John 1:1, 14) Look again at 20:30-31 and you will find the key words which reveal John’s plan as an evangelist-writer. Jesus did many other miraculous signs in the presence of his disciples (which are not recorded in this book.) But these are written that you may believe 1that Jesus is the Christ, the son of God, and that by believing you may have life in his name. In John’s gospel the miracles of Jesus are called signs which are to produce belief which results in life. Everything in John’s 21 chapters is to this end. If one were to take an afternoon and read through all four gospels in the order we find them in our Bibles, John would stand out. -
Historical Evidence of Jesus' Miracles
Historical Evidence of Jesus’ Miracles © Robert J. Spitzer, S.J., Ph.D. – Magis Center – June 2015 Introduction Three historical events convinced the early Church that Jesus was not only the Messiah, but also who He said He was—the exclusive Son of the Father (whom the Church recognized as “the Son of God”): 1. His Resurrection—transformed in Divine Glory, 2. His gift of the Holy Spirit (through which the Apostles worked miracles in His name), 3. His miracles by His own authority during His ministry. We have discussed the evidence for Jesus’ Resurrection in Glory in a previous article on this landing page (“contemporary evidence for Jesus’ Resurrection”). In this article we will discuss the other two events—Jesus’ miracles (Section I) and Jesus’ gift of the Holy Spirit to the Apostles and the Church (Section II). I. Jesus’ Miracles For Jesus, miracles are not merely an indication of divine power; they are the initiation of God’s kingdom in the world. He performs miracles to vanquish evil and to bring the kingdom so that we may be saved. In this respect, Jesus’ ministry of exorcism, healing, and raising the dead is unique in the history of religions. In order to understand the significance of this unique ministry, we will consider four major areas of contemporary scholarship: 1. The Purpose and Distinctiveness of Jesus’ Miracles (Section I.A.). 2. A Brief Consideration of the Criteria of Historicity (Section I.B.). 3. The Historicity of Jesus’ Exorcisms and Healings (Section I.C.). 4. The Historicity of Jesus Raising the Dead (Section I.D.). -
The New Testament Conclusion and the Case for Christ
Sunday, March 21 - March 28 - April 11 The New Testament Conclusion and The Case for Christ BIG IDEA - Reading and studying the Gospels is the best way to find out about Jesus’ life, ministry, death, and resurrection. Each gospel highlights different aspects of Jesus, and getting to know them will bring Jesus to life in your heart and mind. The Gospel according to Matthew… ● was one of the disciples ● ministered among Jewish Christians and emphasized the “Jewishness” of Jesus ● wanted to assure his faith community that Jesus was Israel’s promised Messiah ● detailed Jesus’ family history and quoted many Old Testament prophecies The Gospel according to Mark… ● early convert to Christianity, close with Peter ● likely based on Peter’s eye-witness accounts ● emphasized Jesus as the suffering servant ● jumps right into Jesus’ ministry - teaching and healing, demonstrating God’s desire, sacrifice on the cross The Gospel according to Luke… ● Greek physician who traveled with Paul ● wrote the book of Acts ● emphasized the perfect humanity of Jesus - the “Son of Man” ● shows how Jesus identifies with our sorrows and trials in order to provide us the gift of salvation. ● highlighted Jesus’ emotions and relationships to demonstrate He was human, like us The Gospel according to John… ● wrote his gospel near the end of his life ● emphasized Jesus’ divinity by showing He was the Son of God ● structured his gospel around 7 “I am” statements made by Jesus - pointing readers back to God’s revelation of Himself to Moses ● didn’t want his readers to have any doubts about Jesus, God’s son Have you read all 4 Gospels? Starting today and for the next 2 weeks (we are off for Easter, April 4) we are going to be WATCHING - The Case for Christ About the movie: ❏ 2017 ❏ Based on a true story - Lee Strobel’s award-winning bestselling book.