The Aftermath of Christ's Crucifixion
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The Stages of Jesus' Ministry
Disciple-Making Adv 1/Day 3 The Stages of Jesus’ Ministry Did you know that there are a total of 90 chapters in the Gospel records and in Acts 1 about Jesus Christ’s appearance and ministry in the world? Author and scholar Carl W. Wilson has calculated that the first 5 chapters of a biblical harmony have to do with Christ’s coming into the world, His incarnation. The last 33 chapters focus on Jesus’ death and resurrection (these chapters make up more than a third of the record). Between the first 5 and the final 33 are 52 chapters which describe how Jesus trained the disciples to minister in His name. Wilson concludes that “through the teaching of Jesus, the apostles experienced a way of ministry that made the church unstoppable. A leader may profess that Jesus is the head of his ministry, but when he strays from the principles of Jesus’ ministry, he’s really just taking over himself. Jesus’ methodology keeps everyone aware that He, and He alone, is the head of the church.” In this session, Advanced Track leaders will be challenged to master the various stages of Jesus’ ministry and to discern analogous practices for fruitful contemporary discipleship. Participants are encouraged to bring their favorite Harmony of the Gospels to this Forum session. Suggestions: A Harmony of the Gospels by A.T. Robertson; Unique Harmony of the Gospels: A Revelation of the Development of Jesus’ Life and Ministry by Carl Wilson; or, Synopsis of the Four Gospels by Kurt Aland. John Musselman is the President of the Jackson Institute, a leadership development organisation whose mission is to contribute to the cultural, intellectual, and spiritual formation of individuals who are on a passionate quest to be welcomed, received, and acknowledged by God. -
The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01
ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus URL: http://www.ccel.org/ccel/schaff/anf01.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: The Ante-Nicene Christian library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in A.D. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful. Publication History: Text edited by Rev. Alexander Roberts and James Donaldson and first published in Edinburgh, 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe 1886. Print Basis: Wm. B. Eerdmans Publishing Company, reprint 2001 Source: Logos Research Systems, Inc. Rights: Public Domain Date Created: 2002-10 Status: Proof reading, ThML markup and subject index for Version 3.0 by Timothy Lanfear General Comments: Hebrew and Greek were checked against page scans of the 1995 Hendrickson reprint by SLK; errors in the hard copy have not been corrected in this digitized text. Contributor(s): Timothy Lanfear (Markup) CCEL Subjects: All; Early Church; Classic; Proofed; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. -
Edinburgh Research Explorer
Edinburgh Research Explorer 'Dating the Death of Jesus' Citation for published version: Bond, H 2013, ''Dating the Death of Jesus': Memory and the Religious Imagination', New Testament Studies, vol. 59, no. 04, pp. 461-475. https://doi.org/10.1017/S0028688513000131 Digital Object Identifier (DOI): 10.1017/S0028688513000131 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: New Testament Studies Publisher Rights Statement: © Helen Bond, 2013. Bond, H. (2013). 'Dating the Death of Jesus': Memory and the Religious Imagination. New Testament Studies, 59(04), 461-475doi: 10.1017/S0028688513000131 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. Oct. 2021 Dating the Death of Jesus: Memory and the Religious Imagination Helen K. Bond School of Divinity, University of Edinburgh, Mound Place, Edinburgh, EH1 2LX [email protected] After discussing the scholarly preference for dating Jesus’ crucifixion to 7th April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE. -
The Meaning of the Intercessory Ministry of Jesus Christ on Our Behalf in the Heavenly Sanctuary
Journal of the Adventist Theological Society, 28/1 (2017): 3-25. Article copyright © 2017 by Jiří Moskala. The Meaning of the Intercessory Ministry of Jesus Christ on Our Behalf in the Heavenly Sanctuary Jiří Moskala Seventh-day Adventist Theological Seminary Andrews University Introduction Adventist theology differentiates between the “complete” atonement accomplished by Jesus Christ on the cross, and the “completed” atonement in relationship to His intercessory ministry in heaven on humanity’s behalf.1 What happened on the cross is a unique, unparalleled, non-repeatable, and unprecedented divine act of salvation (Heb 10:12, 14) from which all the benefits flow out, including the intercessory ministry of Christ for us today.2 1 See, for example, the statement of the former dean of the Seventh-day Adventist Theological Seminary, Dr. W. G. C. Murdock, at the 1980 General Conference session in Dallas, Texas: “Seventh-day Adventists have always believed in a complete atonement that is not completed.” Quoted from Morris L. Venden, Never Without an Intercessor: The Good News About the Judgment (Boise, ID: Pacific Press, 1996), 140. The full at-one-ment, i.e., the complete harmony between God and His creation will be reached when sin is eradicated and evil is no longer present (1 Cor 15:24-28; Eph 1:10). This full harmony will be restored at the end of the Millennium (Rev 21-22). 2 Ferguson underlines that Jesus’s “atoning death was unique and unrepeatable work for human salvation (Heb. 10:12, 14). Jesus’ sacrificial death, therefore, was a ministry that the church cannot continue. -
Jesus' Role at God's Right Hand
Jesus’ Role at God’s Right Hand By Hiram Kemp When Jesus was on earth, he always did the things that pleased His Father (John 8:29). Jesus never committed a sin, and He never did anything that was not consistent with the will of God in Heaven. As Jesus was preparing to die on the cross, He said, “I have glorified you on earth, having finished the work that you gave me to do” (John 17:4). Jesus’ earthly mission was complete with His death, burial, resurrection and ascension. However, Jesus did not cease working completely when He returned to Heaven. The Bible depicts Jesus as being at the right hand of God in Heaven and being very active. Being at God’s right hand denotes authority, power, prestige and royalty equal to God. Jesus at God’s right hand is further evidence of His reigning and ruling as Christ (Acts 2:36; 5:33). Notice the work that Jesus does at the right hand of God. Interceding for Christians In Romans 8, Paul spoke of the victory Christians enjoy since we are free from condemnation in Christ (Romans 8:1). God’s Spirit indwells Christians, by which they can call God their Father in a special way that is foreign to the rest of the world (Romans 8:14-15). Paul goes on to say that God justifies us through Christ and that Christ is at God’s right hand, making intercession for us (Romans 8:33-34). The writer of the Book of Hebrews wrote that He “always lives to makes intercession for us” (Hebrews 7:25, ESV). -
“Letting Go of Our Pride” Jonah 1:17-3:1 Today We Are in the Second Week of a Brief Study on the Book of Jonah in the Old Testament
“Letting Go of Our Pride” Jonah 1:17-3:1 Today we are in the second week of a brief study on the book of Jonah in the Old Testament. Some have questioned its validity and whether or not it really happened, but I believe wholeheartedly that it did happen. Jesus Himself knew that it happened and even taught it to His followers. The message of the book of Jonah is powerful for all to hear and understand. Most people think they know what the book of Jonah is all about. Some will say that it’s about a great fish that swallowed Jonah. But there is much more to it than that. The great fish is only mentioned four times in the entire book. Some would say it’s about a great city called Nineveh. But, there is much more to it than that. The great city is mentioned only nine times in the book. Some would say that the book is about a disobedient prophet. But, again there is much more to it than that. Though the book bears the prophet’s name, his name is only mentioned eighteen times. To the surprise of most, the truth is that the book of Jonah is all about God. God is mentioned in this short book thirty-eight times. If we eliminated God from the book of Jonah, the book wouldn’t make much sense at all. Charles Spurgeon said about Jonah, “The life of Jonah cannot be written without God; take God out of the prophet’s history, and there is no history to write.” Because God is full of grace and mercy and is patient towards His people, we learn much about God through its pages. -
5404 SBJT V10N1.3.Indd
Does the Doctrine of the Trinity Hold the Key to a Christian Theology of Religions? An Evaluation of Three Recent Proposals Keith E. Johnson Keith E. Johnson is a Ph.D. can- Introduction Similarly, didate in Christian theology at Duke A remarkable revival of Trinitarian the- University. Keith also serves as the I believe that the Trinitarian doc- ology emerged in the twentieth century. trine of God facilitates an authen- Director of Theological Education for Karl Rahner, on the Catholic side, and Karl tically Christian response to the world religions because it takes the the U.S. Campus Ministry of Campus Barth, on the Protestant side, played key particularities of history seriously Crusade for Christ where he oversees roles in the “ecumenical rediscovery” of as well as the universality of God’s 1 the theological training of two thousand the Trinity. In addition to rethinking ele- action. This is so because the doc- full-time campus ministers. His disserta- trine seeks to affirm that God has ments of this central doctrine (e.g., nature disclosed himself unreservedly and tion research draws together two of his of divine personhood, Filioque, etc.), this irreversibly in the contingencies and central interests (the doctrine of the resurgence of interest in the Trinity has particularity of the person Jesus. But Trinity and the contemporary challenge within Trinitarian thinking, we are provided the impetus for a fresh examina- also able to affirm, in the action of of religious pluralism) by examining the tion of other aspects of Christian theology the third person, that God is con- constitutive role of Trinitarian theology in and practice from a Trinitarian standpoint stantly revealing himself through the Christian theology of religions. -
The Healing Ministry of Jesus As Recorded in the Synoptic Gospels
Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Loma Linda University Electronic Theses, Dissertations & Projects 6-2006 The eH aling Ministry of Jesus as Recorded in the Synoptic Gospels Alvin Lloyd Maragh Follow this and additional works at: http://scholarsrepository.llu.edu/etd Part of the Medical Humanities Commons, and the Religion Commons Recommended Citation Maragh, Alvin Lloyd, "The eH aling Ministry of Jesus as Recorded in the Synoptic Gospels" (2006). Loma Linda University Electronic Theses, Dissertations & Projects. 457. http://scholarsrepository.llu.edu/etd/457 This Thesis is brought to you for free and open access by TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Loma Linda University Electronic Theses, Dissertations & Projects by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. UNIVERSITY LIBRARY LOMA LINDA, CALIFORNIA LOMA LINDA UNIVERSITY Faculty of Religion in conjunction with the Faculty of Graduate Studies The Healing Ministry of Jesus as Recorded in the Synoptic Gospels by Alvin Lloyd Maragh A Thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in Clinical Ministry June 2006 CO 2006 Alvin Lloyd Maragh All Rights Reserved Each person whose signature appears below certifies that this thesis in his opinion is adequate in scope and quality as a thesis for the degree Master of Arts. Chairperson Siroj Sorajjakool, Ph.D7,-PrOfessor of Religion Johnny Ramirez-Johnson, Ed.D., Professor of Religion David Taylor, D.Min., Profetr of Religion 111 ACKNOWLEDGEMENTS First and foremost, I would like to thank God for giving me the strength to complete this thesis. -
Priesthood, Ministry, and Religious Life: Some Historical and Historiographical Considerations John W
Theological Studies 49 (1988) PRIESTHOOD, MINISTRY, AND RELIGIOUS LIFE: SOME HISTORICAL AND HISTORIOGRAPHICAL CONSIDERATIONS JOHN W. O'MALLEY, S.J. Weston School of Theology, Cambridge, Mass. HIS ARTICLE has a simple thesis: the categories with which we Tcustomarily think about religious life are inadequate to the historical reality and that inadequacy is to a large extent responsible for some of the confusion in the Church today about religious life, especially about the relationship to priesthood and ministry of the "regular clergy," i.e. priests living in a religious order or congregation under a rule. This confusion, I further maintain, is harmful to religious orders and congre gations, even those that do not have ordained members, and is also harmful in the long run to the Church as a whole. The confusion has roots deep in our past, but it remained latent or at least virtually unnamed until quite recently. Forcing it ever more into our awareness have been the implications and implementation of certain documents of Vatican Council II, especially Presbyterorum ordinis on the "ministry and life of priests," Optatam totius on the "training of priests," Christus Dominus on the "pastoral office of bishops," and Perfectae caritatis on "the renewal of religious life." An altogether crucial question has emerged: How do religious priests fit in the ministry of the Church? If we turn to the Council, we do not find an altogether satisfactory answer, although we are left free to infer that the specific difference between religious and diocesan priests lies in the fact that the former take vows of poverty, chastity, and obedience, whereas the latter do not. -
The Historical Origins of Antisemitism
THE HISTORICAL ORIGINS OF ANTISEMITISM …Let me give you my honest advice. First, their synagogues or churches should be set on fire, and whatever does not burn up should be covered or spread over so that no one may ever be able to see a cinder of it. And this ought to be done for the honor of God and Christianity… (Martin Luther, 1543) When Wilhelm Marr, a 19th Century German journalist, coined the term antisemitism, he was giving a new expression to a very old hatred. Antisemitism, the hatred of Jews and Judaism, has roots of ancient origin, pre-dating the Christian era and evolving throughout the Middle Ages into the modern era. Throughout their history, Jews have been the victims of a persistent pattern of persecution, culminating finally in the 20th Century in mass murder. The term denoting hatred of the Jews – antisemitism – is spelled here and hereafter unhyphenated and in the lower case. This spelling is more historically and etymologically correct since “Semitic” refers not to a race of people, as Marr and other racists of his time wrongly believed, but to a group of languages which includes Arabic as well as Hebrew. Hence, the oft-used spelling “anti-Semitism” means, literally, a prejudice against Semitic-speaking people, not the hatred of people adhering to the Jewish religion and culture. ANTISEMITISM DURING THE PRE-CHRISTIAN ERA Expressions of anti-Jewish prejudice appeared as early as the 4th Century B.C.E. in Greece and Egypt, whose people drew stark distinction between themselves and others, whom they regarded as “strangers,” “foreigners,” or “barbarians.” Jewish religious practice, based as it was on an uncompromising monotheism and strict adherence to their religious laws and social customs, only heightened endemic suspicions and excited hostility in societies already prone to ethnocentric excess. -
John 19: the Crucifixion of Jesus
John 19: The Crucifixion of Jesus TEACHER RESOURCE hen Pilate took Jesus and had him bench in the place called Stone Pavement, in Tscourged. And the soldiers wove a crown Hebrew, Gabbatha. It was preparation day for out of thorns and placed it on his head, and Passover, and it was about noon. And he said clothed him in a purple cloak, and they came to the Jews, “Behold, your king!” They cried to him and said, “Hail, King of the Jews!” out, “Take him away, take him away! Crucify And they struck him repeatedly. Once more him!” Pilate said to them, “Shall I crucify your Pilate went out and said to them, “Look, I king?” The chief priests answered, “We have am bringing him out to you, so that you may no king but Caesar.” Then he handed him over know that I find no guilt in him.” So Jesus to them to be crucified. came out, wearing the crown of thorns So they took Jesus, and carrying the cross and the purple cloak. And he said to them, himself he went out to what is called the “Behold, the man!” When the chief priests and Place of the Skull, in Hebrew, Golgotha. There the guards saw him they cried out, “Crucify they crucified him, and with him two others, him, crucify him!” Pilate said to them, “Take one on either side, with Jesus in the middle. him yourselves and crucify him. I find no guilt Pilate also had an inscription written and put in him.” The Jews answered, “We have a law, on the cross. -
The Death and Resurrection of Jesus the Final Three Chapters Of
Matthew 26-28: The Death and Resurrection of Jesus The final three chapters of Matthew’s gospel follow Mark’s lead in telling of the passion, death and resurrection of Jesus. At each stage Matthew adds to Mark’s story material that addresses concerns of his community. The overall story will be familiar to most readers. We shall focus on the features that are distinctive of Matthew’s version, while keeping the historical situation of Jesus’ condemnation in view. Last Supper, Gethsemane, Arrest and Trial (26:1–75) The story of Jesus’ last day begins with the plot of the priestly leadership to do away with Jesus (26:1–5). As in Mark 14:1-2 they are portrayed as acting with caution, fearing that an execution on the feast of Passover would upset the people (v 5). Like other early Christians, Matthew held the priestly leadership responsible for Jesus’ death and makes a special effort to show that Pilate was a reluctant participant. Matthew’s apologetic concerns probably color this aspect of the narrative. While there was close collaboration between the Jewish priestly elite and the officials of the empire like Pilate, the punishment meted out to Jesus was a distinctly Roman one. His activity, particularly in the Temple when he arrived in Jerusalem, however he understood it, was no doubt perceived as a threat to the political order and it was for such seditious activity that he was executed. Mark (14:3–9) and John (12:1–8) as well as Matthew (26:6–13) report a dramatic story of the anointing of Jesus by a repentant sinful woman, which Jesus interprets as a preparation for his burial (v.