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Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected]
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Fall 12-2016 The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shaker, Christiane, "The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes" (2016). Seton Hall University Dissertations and Theses (ETDs). 2220. https://scholarship.shu.edu/dissertations/2220 Seton Hall University THE “LAMB OF GOD” TITLE IN JOHN’S GOSPEL: BACKGROUND, EXEGESIS, AND MAJOR THEMES A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN THEOLOGY CONCENTRATION IN BIBLICAL THEOLOGY BY CHRISTIANE SHAKER South Orange, New Jersey October 2016 ©2016 Christiane Shaker Abstract This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀµνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁµαρτίαν τοῦ κόσµου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed. -
John 1-21 – Review (Part 1)
John 1-21 – Review (Part 1) In our half-way review, which included the first 12 chapters, our lists were not complete. John likes the numbers 3, 7 and 12. The Gospel of John talks about the seven witnesses to Jesus. Five are mentioned in chapter five and the other two are mentioned in chapter fifteen. The Seven Witnesses. 1. Jesus Himself. 5:31, 8:14 2. John the Baptist. 5:33-35 3. The signs which Jesus accomplished. 5:36 4. God the Father. 5:37-38 5. Scripture. 5:39-40 6. The Holy Spirit. 15:26 7. The 11 disciples. 15:27 John only selected seven signs out of the many signs which Jesus performed. Some of the signs backed up his “I am” statements. Jesus’ signs manifested his glory (2:11). The purpose of the signs is that people might believe in Jesus. (2:11, 20:30-31) The Seven Signs. 1. Changing water to wine at the wedding in Cana. 2:1-11 2. Healing the son of an official via long distance (Cana to Capernaum). 4:46-54 3. Healing the man who was lame for 38 years. 5:1-16 4. Feeding over five thousand people from five loaves of bread and two fish. 6:1-14 (I am the Bread of Life) 5. Giving sight to a man who was born blind. 9:1-38 (I am the Light of the world) 6. Raising Lazarus from the dead who had been in the tomb for four days. 11:1-44 (I am the Resurrection and the Life) 7. -
Nicodemus and the New Birth
SESSION EIGHT Nicodemus and the New Birth SESSION SUMMARY This session depicts a conversation in which Jesus taught a religious leader, Nicodemus, about the mystery of regeneration—what He described as “being born again.” Christians have been born again by the Spirit of God, through faith in God’s Son. The new birth is the basis of our confidence that God is at work transforming us and all who believe in the gospel. SCRIPTURE John 3:1-21 86 Leader Guide / Session 8 THE POINT Regeneration is God’s supernatural transformation of believers. INTRO/STARTER 5-10 MINUTES Option 1 Toy commercials are usually filled with action. They show kids having fun as they play with whatever product is being promoted. They highlight the gadget’s best features in a way that appeals to a child’s sense of imagination. But at the end, a narrator usually comes on and makes a disclaimer: “Batteries not included.” Most likely, there were numerous occasions when well-meaning parents or guardians purchased a toy their child wanted without realizing there were no batteries in the box—unbearable disappointment in the eyes of a child! The kid feels duped, the parent is embarrassed, and the moment of bliss fades away because the toy can’t function. • When have you been disappointed by something not functioning as you thought it would? What was the reason for the item’s inability to function? As Christians, we believe salvation is a gift. God our Father has shown us grace in giving us salvation. But unlike those disappointing toy commercials, this gift doesn’t need a disclaimer that says “batteries are not included.” The good news about God’s gift is that, alongside forgiveness of sins, we receive the Holy Spirit. -
Review Article International Journal of Biological & Medical Research
Int J Biol Med Res.2018;9(3):6460-6465 Int J Biol Med Res www.biomedscidirect.com Volume 6, Issue 2, April 2015 Contents lists available at BioMedSciDirect Publications International Journal of Biological & Medical Research Journal homepage: www.biomedscidirect.com BioMedSciDirect International Journal of Publications BIOLOGICAL AND MEDICAL RESEARCH Review article Title: Prophetic Medicine, Islamic Medicine, Traditional Arabic and Islamic Medicine (TAIM): Revisiting Concepts & Definitions Hussein AA*, Albar MA**, Alsanad SM***. *Asim Abdelmoneim Hussein, MD/Fellowship, Consultant/Associate Professor, Head of Islamic Medicine Unit, The National Center of Complementary, Riyadh, Kingdom of Saudi Arabia. ** Mohamed Ali Albar, FRCP, Head of Medical Ethics Department, The International Medical Center, Jeddah, Kingdom of Saudi Arabia. *** Saud Mohamed Alsanad [Alsanad M Saud]: PhD, Assistant Professor Imam Saud University / Executive Director, The National Center for Complementary & Alternative Medicine, Riyadh, Kingdom of Saudi Arabia. A R T I C L E I N F O A B S T R A C T Keywords: At the present time, attention to traditional, protective, complementary and natural Prophetic Medicine applications of medicine is on the rise. Religious medical therapies is a special case of curiosity. alṬibb alNabawi For Muslims, Prophetic Medicine (alṬibb alNabawi) & Islamic Medicine, are gaining Islamic Medicine popularity as a reflection of love to their Prophet, Mohamed, and Sunnah (his traditions) Traditional Arabic & Islamic Medicine perception. AlTıb alNabaw refers to the curative treatments and preventive medicine Alternative & Complementary Medicine reported in the Prophetic guidance and practice. After the demise of the Prophet and the rise of Islam, a vast literature had been written in these fields. -
Abrahamic Alternatives To
UNiteD StateS iNStitUte of peaCe www.usip.org SpeCial REPORT 1200 17th Street NW • Washington, DC 20036 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPO R T Susan Thistlethwaite and Glen Stassen* Eight Muslim scholar-leaders, six Jewish scholar-leaders, and eight Christian scholar-leaders met from June 13 to 15, 2007, in Stony Point, N.Y., at a conference sponsored by the United States Institute of Peace and the Churches’ Center for Theology and Public Policy. Conference participants specified practices abrahamic alternatives within each of the three faith traditions that could lay the groundwork for nonviolent alternatives to resolving conflict and addressing injustice, while also identifying roadblocks in the sacred texts of their traditions to creating such processes. The to War scholars ’ teachings found that these ancient religious teachings on peace and justice are often consistent with modern conflict- resolution theory. This report examines passages that support violence in each tradition’s scripture, presents definitions of Jewish, Christian, and Muslim “just peacemaking” in each tradition, summarizes places of convergence that might create the foundation for a program perspectives on Just peacemaking offering an Abrahamic alternative to war and presents a joint statement and series of commitments reached at the end of the conference. Summary • Jewish, Muslim, and Christian sacred texts all contain sections that support *With contributions by Mohammed Abu-Nimer, violence and justify warfare as a means to achieve certain goals. In particular Jamal Badawi, Robert Eisen, and Reuven Kimelman. historical circumstances, these texts have served as the basis to legitimate violent campaigns, oftentimes against other faith communities. -
The Real Story of the Real Savior 1 John 1:1-4
The Real Story of the Real Savior 1 John 1:1-4 Broadcast Dates: Jun 3 & 4, 2020 Steve DeWitt It was 19 years ago now that God did a transformation in my life. I had served for a year as a youth pastor at a church in Indianapolis. The kids were mostly uninterested. I had a few who were hostile. In spite of my efforts, things were in pretty rough shape. I went to the senior pastor one day and said, “I don’t know what to do. These kids don’t really care and my messages don’t seem to get through.” He looked at me and asked about those messages. I described what I did generally and frankly, I mostly winged it with them on subjects I thought they might like. He challenged me to teach them the Bible with the same care and concern I would if I was teaching adults. He said words that the Holy Spirit used to pierce my heart, "What if David would have said, 'Oh these few small sheep.'"? I left that meeting a changed man and I began to actually teach the Bible to the kids and God did some wonderful things. The very first expository series I ever taught coming out of that change was 1 John. It has been special to me ever since. Introduction to 1 John Who wrote it? Unlike most other New Testament books, the author doesn’t identify himself. In this case, it is easily identified as the apostle John. His language and style are very similar to the gospel of John. -
SCRIPTURES for SUNDAY 2.18.2018 Today’S Scripture Is Filled with Contrasts and Paradoxes
SCRIPTURES FOR SUNDAY 2.18.2018 Today’s scripture is filled with contrasts and paradoxes. Jesus is the word, from the beginning, in whom is life. Yet here we see that the life he gives to Lazarus, raising him from John 11:1-45 the dead, is the very thing that leads to his death. This story New Revised Standard Version (NRSV) is followed by John 11:45-54 which concludes with the narrative explanation “So from that day on [the ruling 1 council of the chief priests and the Pharisees] planned to put Now a certain man was ill, Lazarus of Bethany, the Jesus to death.” village of Mary and her sister Martha. 2 Mary was the one who anointed the Lord with perfume and All of the miraculous signs of Jesus point to who he is and I am wiped his feet with her hair; her brother Lazarus was what he has come to give humanity (and are followed by the 3 statements in John’s gospel). None of them are more ill. So the sisters sent a message to Jesus, “Lord, he 4 closely related to the reality of resurrection life through his whom you love is ill.” But when Jesus heard it, he resurrection than this story of Lazarus rising from the dead. said, “This illness does not lead to death; rather it is Bethany for God’s glory, so that the Son of God may be : Today the town of Bethany, just east of Jerusalem, glorified through it.” 5 Accordingly, though Jesus loved 6 Maryis called “El ‘Azariyeh” and her sister– a Marthaname derived from “Lazarus”. -
Embodied Authority in the Spiritual Autobiographies of Four Early Modern Women from Spain and Mexico
EMBODIED AUTHORITY IN THE SPIRITUAL AUTOBIOGRAPHIES OF FOUR EARLY MODERN WOMEN FROM SPAIN AND MEXICO DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Christine M. Cloud, M.A. * * * * * The Ohio State University 2006 Dissertation Committee: Approved by Professor Maureen Ahern, Adviser Professor Elizabeth Davis ________________________ Professor Julia Watson Adviser Spanish and Portuguese Graduate Program Copyright by Christine M. Cloud 2006 ABSTRACT This dissertation is a study of how four early modern Hispanic women religious constructed embodied authority through their fusion of different hagiographic models with their bodies and their lived bodily experiences within their spiritual autobiographical writing, or vidas, and in the process transformed the formulaic nature of the genre. Six chapters analyze the four distinct, complex autobiographical narratives of the Spanish religious Isabel de Jesús (1586-1648) and Luisa de Carvajal y Mendoza (1566-1641) and the Mexican nuns María Magdalena Lorravaquio Muñoz (1576-1636) and María de San José, (1576-1636). The chapters explore how these four women accomplished this goal by talking back to enforced enclosure by re-defining their “unruly” or “unenclosed” feminine bodies in the interest of obtaining and/or justifying a position of religious and spiritual authority. The introductory chapter offers an explanation of the hypothesis, the theoretical framework and methodology, a summary of -
Review Article Reflections on Palliative Care from the Jewish And
Hindawi Publishing Corporation Evidence-Based Complementary and Alternative Medicine Volume 2012, Article ID 693092, 8 pages doi:10.1155/2012/693092 Review Article Reflections on Palliative Care from the Jewish and Islamic Tradition Michael Schultz,1 Kassim Baddarni,2 and Gil Bar-Sela1 1 Division of Oncology, Rambam Health Care Campus, Faculty of Medicine, Technion Israel Institute of Technology, P.O. Box 9602, Haifa 31096, Israel 2 Al-Taj for Health and Heritage Organization, Arraba 30812, Israel Correspondence should be addressed to Michael Schultz, m [email protected] Received 21 September 2011; Accepted 24 October 2011 Academic Editor: Peter Heusser Copyright © 2012 Michael Schultz et al. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. Spiritual care is a vital part of holistic patient care. Awareness of common patient beliefs will facilitate discussions about spirituality. Such conversations are inherently good for the patient, deepen the caring staff-patient-family relationship, and enhance understanding of how beliefs influence care decisions. All healthcare providers are likely to encounter Muslim patients, yet many lack basic knowledge of the Muslim faith and of the applications of Islamic teachings to palliative care. Similarly, some of the concepts underlying positive Jewish approaches to palliative care are not well known. We outline Jewish and Islamic attitudes toward suffering, treatment, and the end of life. We discuss our religions’ approaches to treatments deemed unnecessary by medical staff, and consider some of the cultural reasons that patients and family members might object to palliative care, concluding with specific suggestions for the medical team. -
Go Spel of John
GOSPEL OF JOHN GOSPEL NO ONE UNDERSTANDS JESUS NO ONE UNDERSTANDS 12-WEEK STUDY IN THE GOSPEL OF JOHN A CRU.COMM BIBLE STUDY WRITTEN BY ADAM DIXON 5)&4503:#&(*/4 • ϩϭϡϭ϶ What Do I Need to Know About the Passage? +PIO : What’s the Big Idea? +PIOUIF"QPTUMF The first 18 verses of John's Peter, James, and John were Jesus' primary disciples. They saw the transfiguration Gospel (often called the (Mk. 9;2-13) and he took them places he didn't take anyone else. He also told them prologue) are not just an things that he didn't tell anyone else. But even among them, most people agree that introduction to John's Gospel. John was the closest one to Jesus. John even called himself "the apostle whom Jesus They summarize his whole loved." Here are just a couple examples of John's relationship to Jesus. message.: "The Word became flesh!" This is the greatest news (1) Consider how this scene from the last supper unfolds: the world has ever known! i"GUFSTBZJOHUIFTFUIJOHT +FTVTXBTUSPVCMFEJOIJTTQJSJU BOEUFTUJGJFE i5SVMZ USVMZ *TBZUPZPV POFPGZPVXJMMCFUSBZNFw5IFEJTDJQMFT MPPLFEBUPOFBOPUIFS VODFSUBJOPGXIPNIFTQPLF0OFPGIJT EJTDJQMFT XIPN+FTVTMPWFE XBTSFDMJOJOHBUUBCMFBU+FTVTTJEF TP 4JNPO1FUFSNPUJPOFEUPIJNUPBTL+FTVTPGXIPNIFXBTTQFBLJOH4P UIBUEJTDJQMF MFBOJOHCBDLBHBJOTU+FTVT TBJEUPIJN i-PSE XIPJTJU w +FTVTBOTXFSFE i*UJTIFUPXIPN*XJMMHJWFUIJTNPSTFMPGCSFBEXIFO *IBWFEJQQFEJUw4PXIFOIFIBEEJQQFEUIFNPSTFM IFHBWFJUUP +VEBT UIFTPOPG4JNPO*TDBSJPUw John was leaning on Jesus' chest during this meal. And Peter, knowing that Jesus would tell John what he meant, prompted John to ask Jesus who would What’s the Problem? betray him. And Jesus told him. Many people don't know (2) Consider this scene from the cross: who Jesus is, or recognize how much they need a iTUBOEJOHCZUIFDSPTTPG+FTVTXFSFIJTNPUIFSBOEIJTNPUIFST Savior. -
John 1:1-13 – in the Beginning
John 1:1-13 – In the Beginning John’s stated purpose for writing the Gospel of John is “that you may believe that Jesus is the Christ, the Son of God”. But the Gospel of John has much to offer those who have already believed in Christ. John was in the group of three who were closest to Jesus during his ministry. When I read the Gospel of John, John invites me to have a front row seat to see and listen to Jesus. Note that when I say “John”, it is short for “John moved and inspired by the Holy Spirit”. On multiple occasions John pointed out that he and the other disciples did not understand what they witnessed until after Christ was resurrected and they were filled with the Spirt of God. Read Genesis 1:1-5. Read John 1:1-5. What are the first 5 words of the Bible? What are the first 6 words of the Gospel of John? What similarities do you see between the two passages? What do we learn about God from Genesis 1:1? What has God done that makes him distinct? What do we learn about the Word from John 1:1-3? What has the Word done that makes him distinct? Who is the Word? What key words are found in John 1:1-5 that are also found in Genesis 1:1-5, 2:7? The significance of these words will be explained later in the book as well as illustrated by miracles that Jesus performed. The fact that Jesus was the light of the world is proclaimed in John 8:12 and demonstrated in chapter 9 when Jesus gave sight to the man born blind. -
Martyrdom As a Spiritual Test in the Luciferian Libellus Precum
Nonne gratum habere debuerunt: Martyrdom as a Spiritual Test in the Luciferian Libellus Precum One of the many ways in which Christians throughout antiquity defined themselves in relation to Jews and pagans was the special role that martyrs played in the Christian tradition.1 Ironically, in the fourth century martyrdom frequently served to draw boundaries not between Christians and Jews or pagans, but between different groups of Christians. Christians readily adapted their old mental frameworks to fit the new circumstances of an empire supportive of Christianity. This process is most clearly apparent with regard to one such group, the Luciferians. No scholar has yet pointed out how the Luciferians construct their group’s history by who persecutes and who is persecuted. Their unique emphasis on martyrdom as a spiritual test has also escaped notice. Although in many respects these are typical behaviors for late antique Christians, the Luciferians offer a great – and overlooked – example of a schismatic group developing a separate identity from these same, typical behaviors. This schismatic group developed after a disciplinary dispute. The Council of Alexandria was called in 362 to decide if a group of bishops who had signed the “Sirmian Creed” at the Council of Rimini should be allowed to return to the Church and retain their clerical rank – bishops remaining bishops, deacons remaining deacons, and so on.2 They agreed to this. A small group of Christians, however, disagreed with the decision of the council. Lucifer of Cagliari, an exiled bishop who had expressed dissatisfaction with the council, probably led this group. They called the bishops who had sworn to the Arian creed “praevaricatores” (‘traitors’), much like the Donatists called their enemies “traditores.” They refused to hold communion with most other bishops of the Church, because those bishops held communion with these praevaricatores.