Christopher Mcmahon's Understanding
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Biblical Trinity Doctrine and Christology Translation of L
Ludwig Neidhart: Biblical Trinity Doctrine and Christology translation of L. Neidhart, Biblische Trinitätslehre und Christologie, published on http://catholic-church.org/ao/ps/Trinitaet.html, 2017, translated by the author, published online on http://catholic-church.org/ao/ps/downloads/TrinityChristology.pdf, 2017, © Dr. Ludwig Neidhart, Hannover 1990 (original German Version), © Dr. Ludwig Neidhart, Augsburg 2017 (extended German Version and English translation, both issued on September 15, 2017) Contents: 1. Unity in Essence and Personal Distinction between Father and Son.......................................................3 2. The Unity in Essence between the Father and the Son: Ten Biblical Arguments...................................8 3. The Holy Spirit or Holy Ghost...................................................................................................................18 4. The Triune God...........................................................................................................................................21 5. Trinity and Incarnation..............................................................................................................................29 6. Development of the Doctrine of Trinity and Incarnation.......................................................................31 7. Summary and Graphic Presentation of the Concepts of Trinity and Incarnation...............................48 8. Discussion: Is the Son subordinated to the Father?................................................................................50 -
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. -
Calvinism Vs Wesleyan Arminianism
The Comparison of Calvinism and Wesleyan Arminianism by Carl L. Possehl Membership Class Resource B.S., Upper Iowa University, 1968 M.C.M., Olivet Nazarene University, 1991 Pastor, Plantation Wesleyan Church 10/95 Edition When we start to investigate the difference between Calvinism and Wesleyan Arminianism, the question must be asked: "For Whom Did Christ Die?" Many Christians answer the question with these Scriptures: (Failing, 1978, pp.1-3) JOH 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) We believe that "whoever" means "any person, and ...that any person can believe, by the assisting Spirit of God." (Failing, 1978, pp.1-3) 1Timothy 2:3-4 This is good, and pleases God our Savior, (4) who wants all men to be saved and to come to a knowledge of the truth. (NIV) 2PE 3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (NIV) REV 22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (NIV) (Matthew 28:19-20 NIV) Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (20) and teaching them to obey everything I have commanded you. -
Jesus and Salvation: an Essay in Interpretation
Theological Studies 55 (1994) JESUS AND SALVATION: AN ESSAY IN INTERPRETATION ROGER HAIGHT, S.J. Weston School of Theology HE CONCEPT of salvation is central to Christianity. From a historical T perspective, the experience of Jesus as savior is the basis from which the Christian movement sprang. This religion arose and contin ues to exist because people experience Jesus as a bringer of God's salvation. Christology in its narrow sense of defining the status of Jesus before God and human beings depends upon soteriology. Yet despite this centrality and importance, the Church has never formu lated a conciliar definition of salvation nor provided a universally ac cepted conception. This is not necessarily something negative, but it still leaves us with a pluralism in the domain of the theology of sal vation, the meaning of which remains open and fluid. Salvation is also elusive: like time, every Christian knows its meaning until asked to explain it. Because of its centrality, the problems that surround the concept of salvation are rendered more grave. Many of the traditional expres sions of how Jesus saves are expressed in myths that no longer com municate to educated Christians; some are even offensive. Some of the traditional theological "explanations" of salvation through Christ do no better. Often treatments of salvation are largely devoted to rehears ing traditional theories or presenting models or types which seem to inject some order into the disarray.1 But one cannot assume that these 1 Perhaps the most famous study of the typologies is Gustav Aulen's Christus Victor: An Historical Study of the Three Types of the Idea of Atonement, trans. -
What Are They Saying About the Historical Jesus?
What are They Saying about the Historical Jesus? Craig A. Evans Acadia Divinity College INTRODUCTION These are exciting times for those who have learned interest in the Jesus of history. The publication of a significant number of Dead Sea Scrolls just over a decade ago, the publication in the last two decades or so of a host of related writings from or just before the New Testament period, and ongoing archaeological work in Israel, especially in and around Jerusalem and in Galilee, have called into question old conclusions and assumptions and opened the doors to new lines of investigation. It is not surprising that several academic and semi-academic books, published by leading presses, have enjoyed unprecedented sales and attention. Even major network television has produced documentaries and news programs, some of whom were viewed by record-setting audiences. A major factor in much of the new interest in Jesus has been the controversy generated by the Jesus Seminar, based in California and led by maverick New Testament scholar Robert Funk. Although it cannot be said that all of the views of Funk and his Seminar are accepted by mainstream scholarship, their provocative conclusions and success at grabbing headlines have caught the attention of the general public to a degree I suspect not many twenty years ago would have thought possible. Of course, scholars and popular writers have been publishing books on Jesus, in great numbers, for centuries. The difference is that now scholars are writing for the general public and the popular authors—at least some of them—are reading the scholars—at least selectively. -
Is There Any Evidence for Jesus Outside the Bible?
Is There Any Evidence for Jesus Outside the Bible? coldcasechristianity.com/2017/is-there-any-evidence-for-jesus-outside-the-bible October 30, 2017 The reliable Gospel eyewitness accounts aren’t the only ancient description of Jesus. There are also non-Christian descriptions of Jesus from the late 1st to 5th Century. What do the non- Biblical accounts say about Jesus and how are we to assess them? It’s been my experience that two people can examine the same event (or even the same historical character) and disagree about what they have seen. Many years ago President John F. Kennedy was assassinated in Dallas, and the entire event was captured on video tape. There were hundreds of eyewitnesses. The tapes were watched over and over again. Yet, in the midst of such a robust eyewitness record, people still argue to this day about what they saw and what actually happened. Was it a lone shooter or an elaborate conspiracy? Something very similar occurred when the World Trade Center was attacked by terrorists. Most of us either saw the attack live on television or watched the video for months afterward. But the event is still interpreted in a variety of ways. Was this the act of international terrorists or an elaborate governmental conspiracy? Two well documented historical events with a rich set of evidences. In spite of this, both events have been interpreted in a variety of ways. It shouldn’t surprise us then to find the historical records of Jesus Christ might also experience the same type of scrutiny and diverse interpretation. -
Ecclesiological Christology in the First Three Chapters of the Book of Revelation
132 TORCH TRINITY JOURNAL 6 (2003) ECCLESIOLOGICAL CHRISTOLOGY IN THE FIRST THREE CHAPTERS OF THE BOOK OF REVELATION Chul Hae Kim* INTRODUCTION Among the twenty-seven New Testament books, the Book of Revelation has been the most neglected book. Many people consider it taboo to interpret or read it.1 This is because this book contains many symbols , visions and other characteristics, as do most apocalyptic writings. On the other hand, this book is so significant that every believer should read, hear, and practice it to enjoy the ultimate blessing promised by God. 2 However, as the history of New Testament interpretation shows, many believers brought negative results and fell into the trap of destruction instead of enjoying the promised blessing in the book of Revelation. They failed because of their ignorance and instability, which distorted the Word of God, as the Apostle Peter warned in his second letter (3:15-16).3 It is the same that even today, immature and hasty interpretation of this book may cause a serious disaster which is often overlooked. The correct interpretation is possible only when one understands the literary genre of the book and basic interpretation skills for the genre. As G. K. Beale points out in his NIGTC commentary on the book of Revelation, “John utilized the three genres of apocalyptic, *Rev. Dr. Chul Hae Kim , ThD, is Associate Professor of New Testament at Torch Trinity Graduate School of Theology , Seoul, Korea. Dr. Kim is currently writing a commentary on the Second Epistles of Peter and Jude in the Asian Commentary Series, to be published in association with Asian Theological Association. -
JESUS in NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus Traditions in Non-Christian Writings Has Had a Curious History O
JESUS IN NON-CHRISTIAN SOURCES Craig A. Evans Interest in Jesus traditions in non-Christian writings has had a curious history of waxing and waning. 1 At the height of the "Old Quest" for the historical Jesus there was much interest in these sources. Appealing to rabbinica, Slavonic Josephus, the Yosippon, and even to the Toledot Yeshu, some scholars claimed to have penetrated behind the accounts of the New Testament Gospels and to have discovered the "Jewish Jesus." These theories did not, however, win a significant or lasting following. Not surprisingly in recent years scholarly interest in these sources has diminished (in marked contrast to the sensationalist claims that have been and are currently being made in the popular media). Nevertheless, a few sources do offer some potentially helpful data that merit serious attention. Non-Christian sources in which reference is made to Jesus fall into three basic categories: (1) dubious sources, (2) sources of minimal value, and (3) important sources. The first category contains second and third-hand traditions that reflect for the most part vague acquaint ance with the Gospel story and controversies with Christians. These sources offer nothing independent. The second category represents sources that may represent partially independent traditions. Only two sources qualify for the third category. DUBIOUS SOURCES Rabbinic Traditions A major problem with the possible Jesuanic traditions in the rabbinic writings is that it is not always clear if Jesus (variously called Yeshua or Yeshu, with or without the further designation ha-Nosri) is in fact the person to whom reference is being made, especially when certain epithets are employed (e.g. -
Holy Trinity Catholic Church March 24, 2019 Christology—First Presentation
1 Holy Trinity Catholic Church March 24, 2019 Christology—First Presentation Three Points: The distinction among three Jesuses: (1) the Jesus “who lived back then,” (2) the Jesus of the historians (the “historical Jesus”), and (3) the Jesus Christ of Christian faith The humanity and divinity of Jesus What Jesus’ ministry was all about I. The Distinction Among the Three Jesues Jesus “who lived back then”: we don’t have immediate contact with this figure; we would have had to be his contemporaries, living near him. The historical Jesus; the knowledge gleaned by historians about the past Jesus using criteria such as embarrassment, dissimilarity, multiple attestation, coherence, and rejection and execution. The Jesus Christ of Christian faith: the Jesus Christ encountered in faith in the Church’s liturgy, in Scripture, in the Church’s witness, in personal prayer and in words and deeds of Christian discipleship. The Jesus Christ available for encounter in the here and now. (When I am praying with NT texts about him in his ministry, I am always engaging with the present risen one in real time.) We can’t assume that a text about Jesus in his ministry Is bare information about Jesus as he lived and act in the past. The memories have passed through filters and have been applied to situations in the early Church. For example: two texts about Jesus speaking about divorce 2 Matt 19:3-12 and Mark 10:2-12 (woman divorcing her husband—Hellenistic world in Mark) Jesus in Matthew says: “Go. therefore, making disciples of all nations, baptizing them in the name of the Father, and the Son, and the holy Spirit.” Miracles (deeds of power; signs): we cannot determine historically what event or events in Jesus’ earthly life lie at the origin of these narratives as we find them in the Gospels II. -
How Does Systematic Theology Work? Subscribe to Our Compelling Mail Newsletter: Email Address Submit
2/10/2016 How does systematic theology work? Subscribe to our Compelling Mail Newsletter: Email Address Submit How does systematic theology work? Subscribe to our Compelling Mail Newsletter: Email Address Submit Systematic theology is the field of study that correlates the data of the Bible as a whole in order to organize the total of God's special revelation. In other words, systematic theology is a way of categorizing what the Bible teaches regarding key areas of the Christian faith. Traditionally, theologians concentrate on a list of specific categories within the field of systematic theology. Some of these categories include the following: • Prolegomena, a technical term meaning "the beginning of the discussion," is often found in theology books to discuss introductory issues and definitions. • Theology Proper (also called Paterology) is the study of what the Bible teaches about God the Father. • Christology is the study of God the Son. • Pneumatology is the study of God the Holy Spirit. • Bibliology is the study of the Bible (also called special revelation). • Soteriology is the study of salvation. • Ecclesiology is the study of the church. • Angelology is the study of angels (including fallen angels or demons and Satan, sometimes under the headings of Demonology and Satanology). • Anthropology is the study of humanity (different from the field of anthropology since Christian anthropology focuses on the spiritual aspects of humanity). • Harmartiology is the study of sin. • Eschatology is the study of "last things," including biblical prophecy, the end times, and the afterlife. In addition to systematic theology, there are many other ways in which theology can be studied. -
Jesus the Servant King: a Lecture Series on My Version of the Historical Jesus [Lecture Notes]
Dominican Scholar The Scott Sinclair Lecture Notes Collection Social Justice | Faculty Collections 2020 Jesus the Servant King: A Lecture Series on My Version of the Historical Jesus [Lecture Notes] Scott Gambrill Sinclair (Retired) Dominican University of California, [email protected] https://doi.org/10.33015/dominican.edu/2020.sinclair.01 Survey: Let us know how this paper benefits you. Recommended Citation Sinclair, Scott Gambrill, "Jesus the Servant King: A Lecture Series on My Version of the Historical Jesus [Lecture Notes]" (2020). The Scott Sinclair Lecture Notes Collection. 9. https://doi.org/10.33015/dominican.edu/2020.sinclair.01 This Course Materials is brought to you for free and open access by the Social Justice | Faculty Collections at Dominican Scholar. It has been accepted for inclusion in The Scott Sinclair Lecture Notes Collection by an authorized administrator of Dominican Scholar. For more information, please contact [email protected]. Jesus the Servant King: A Lecture Series on My Version of the Historical Jesus by Scott Gambrill Sinclair 1 To the extent possible under law, Scott G. Sinclair has waived all copyright and related or neighboring rights to Jesus the Servant King: A Lecture Series on My Version of the Historical Jesus. This work is published from: United States 2 Table of Contents My Methodology to Reconstruct the Historical Jesus in Comparison with That of Other Scholars ......................................................................................................................................................... 4 My basic theses: In the following lectures I will primarily argue for three points, two of them highly controversial. ........................................................................................................................7 The Life of Jesus until the Ministry of John the Baptist ...............................................................10 The Life of Jesus from the Ministry of John until the Final Trip to Jerusalem ........................... -
The Meaning of the Logos in John 1:1-18
LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY THE MEANING OF THE LOGOS IN JOHN 1:1-18 A THESIS SUBMITTED TO THE FACULTY OF LIBERTY BAPTIST THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE MASTER OF THEOLOGY BY SEOK-IL YOON LYNCHBURG, VIRGINIA JULY 2008 CONTENTS ACKNOWLEDGEMENTS ---------------------------------------------------------------------- iii INTRODUCTION --------------------------------------------------------------------------------- 1 Chapter 1. THE BACKGROUND OF ΛΟΓΟΣ --------------------------------------------------- 3 The etymology of Logos The concept of Logos in the Greek Heraclitus’concept of Logos 2. Sophists’concept of Logos Plato’s concept of Logos Aristotle’s concept of Logos The concept of Logos in Hellenism Stoicism’s concept of Logos Neo-Platonism’s concept of Logos Hermeticism’s concept of Logos Philo’s concept of Logos in Hellenistic Judaism The concept of Logos in Hebrew Thought The terms for “word” in Hebrew The Word of God: “Dabar” The word of God as the word of the creator The word of God as the revelator i 3. BACKGROUND OF JOHN’S GOSPEL --------------------------------------------- 24 Authorship Date 4. EXEGESIS OF JOHN 1:1-18 ---------------------------------------------------------- 51 5. CHRISTOLOGY AND ΛΟΓΟΣ ------------------------------------------------------- 76 Christological Controversies and λογος Modern Christology issues and λογος 6. CONCLUSION --------------------------------------------------------------------------- 92 BIBLIOGRAPHY ---------------------------------------------------------------------------------