DOCSLIB.ORG

Early Christian Tradition in Theology of Apostle Paul

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Early Christian Tradition in Theology of Apostle Paul E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 Early Christian Tradition in Theology of Apostle Paul Mária Kardis University of Prešov, Faculty of Greek-Catholic Theology One of the most important questions apostles Paul’s theology is knowledge of source without is impossible to understand Paul’s theology. Paul’s theology is inspiration gesture of biblical inheritance initial Christi- anity and existential meaning for human faith nowadays. Among sources just from his letters and Act of apostles belong ideas, literature and phi- losophic religious way of that time, early Christian tradition, cultural back- ground- Judaism and Hellenism, Paul’s life and his conversion. 1 Judaism and Hellenism in that time were not completely separated, cultures met and influenced together. Paul comes into confrontation with already existing elements in Christian Churches, in which purposely knot- ting, interpreting and showing on them in his letter. It follows from these, that formation of faith is influenced by social-cultural background and life manifestation and necessity of Christian community ( Sitz in leben). 2 After Passover Church very clearly sensed, that base and toggle is Confiteor. Aim of this article is to show on specifics of early Christian tradition, which Paul met. Into what extent he takes it, with that he met in form of initial apostolic kerygma. The accepted name liturgical elements, in com- mon include all forms of expression God’s glory during public meetings initial church communities the accepted formulas Initial Church. Here be 1 Paul’s conversion had for initial Christian history major importance, but we cannot ex pand it to beginning of Christianity and his theory. Paul is Christ disciple; he does not create his deity. He does not establish different religion or his redemption work. Paul is one, who deepened truths his experience in Damascus and which were in the begging of initial Christianity. He helped to deepened and developed nascent Christianity in pagan world announcing euangelion of redemption to all Jews and pagans. VANNI, U.: Opojenie duchom. KBD: Svit, 2005, p.19-20. 2 FITZMAYER, J.A.: Pauline Theology . In: The New Jerome Biblical Commentary. Ed.: R.E. Brown, J.A. Fitzmayer, R.E. Murphy, New Jersey, 1996, p. 13831384; GNILKA, J.: Teologia Nowego Testamentu . Wydawnictwo M: Kraków, 2002, p. 13-14; PORSCH, F.: Mnoho hlasů jedna víra . Zvon:Praha, 1993, p. 911. 56 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 long formulas and Confiteor (exclusively Christological), anthem, doxolo- gies, blessings and prayer acclamations. They led us to beginning of Chris- tian faith, the oldest preserved evidence of Christian faith and theology. 3 The most likely beginning of Confiteor is connected with evangelic aim, religious practice or apologetic needs. Confiteors were usually spoken through public cult or baptism liturgy. In the case of Apostle Paul are pre sented in the context of Paul’s defence Evangelic mission (Christology) or in the context of emphasis Christ work (1 Cor 15,3-5; 1 Tim 3,16) or in the context of encouragement worshippers to receive truly Christian life pos- ture (1 Cor 11, 26; 16,22). Christological formulas of faith are about death, resurrection and parousia of Christ. “ God him resurrected from deaths” ( ho theós autóv égei- ren ek nekrón ) – this statement of faith surly arises in the begging of Chris- tianity and it is one of the oldest evidence of Christian faith. Paul as differ- ent New Testament authors often shows that this statement is truly the faith formula. All formulas about death and resurrection are based on catechesis, because of that are these catechesis “catechetical formulas of faith”. Paul’s kerygma is just based on Christology of Jesus Christ death and resurrection. 4 Paul is this formula giving in his letters literally (Rom 10,9; 4,24; Gal 1,1; Col 2,12; Eph 1,20; 1Thes 1,10) or in the form which keeps its basic elements (Rom 4,24;6,4;7,4; 1Cor 6,14; 2Tim 2,8). The form of aorist tells about God works, which creates life. It is interesting that in this formula is resurrection meant as work of God in the relationship to Jesus and there is not mention his death. 5 Probably, initially this formula dos not include any Christological title, later it was widen about following titles – Christ, Kyrios (Rom 8,11; 1Cor 6,14; 2Cor 4,14). This formula of faith is not just mention- ing fact of resurrection but also interpreting it. This interpreting model leans to Jewish apocalyptic, in which expectation is that in the end of world enters resurrection. Gnilka says that such formulation shows the fact that Jewish apocalyptic eschatology processed terminology that was pas- chal event given word form. At the same time is teaching us that in the Christ resurrection is necessary to see anticipation of last events. Specific Christian element of this formula (evidence) of faith is necessary to see in formulation “evk nekrw/n “ - from the death. 6 Gradually, this evidence was 3 LANGKAMMER, H.: Teologia Nowego Testamentu . Cz. II, Wrocław, 1984, p. 9. 4 LANGKAMMER, H.: Teologia Nowego Testamentu , p. 23-24; FREEDMAN, D.N. (ed.): The Anchor Bible Dictionary. Vol. 5, Doubleday: New York, 1992, p. 196. 5 PORSCH, F.: Mnoho hlasů jedna víra , p. 12. 6 On the description of resurrection was also in apocryphal scripts used exactly the same term – arise, resurrect (e.g. in Salomon Psalms, Ethiopic Book of Enoch, Benjamin’Testament). Com. GNILKA, J.: Teologia Nowego Testamentu , p. 14-15. 57 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 widened about mentioning of Jesus death. This widening also happened as element of faith formula; what confirms frequent ascension. It is the most obvious in 1Thes 4,14 “ we believe that Jesus died and rose again ”. This connection of death and resurrection Paul is putting in different con- texts (2 Cor 5,15; Rom 6,10; 14,9), sometimes using changed terminology (2Cor 13,4; Rom 4,25; 8,34; 14,9) and on same places with the title Christ (Rom 8,34; 14,9). 7 The widest traditional Confiteor in Paul’s letters, in which are included all fundamental elements we can found in 1Cor 15, 3b- 5: “that Christ died for our sins, as written in the Scriptures; that he was buried and that he was raised to life three days later, as written in the Scriptures, that he ap- peared to Kephas and then to the Twelve.” This Paul formula introducing by reference about its early background “I passed on to you that I received.” (1Cor 15,3a). Basic structure is prescribing by reference about death and resurrection, evolved by funeral event and showing to Kephas and the Twelve. Introducing verbs pare,labon (receive, get) and pare, pare,dwka (give, deliver), which show on what happen is part of lesson, which gets in the begging of his faith and now he is giving to Corinthians. They are terminus technicus to express giving words of faith, Jewish and Christian. Text 1 Cor 15, 3-5 is joining on Is 53 as testimonium martyrium and resur- rection. 8 The source from which extracted initial tradition was also The Old Testament, but it is open, if individual mentioning are connecting with exact places in The Old Testament (e.g. Is 53,4n.12; Hos 6,2) or it is evi- dence whole Scripts about Christ. In this Confiteor is obvious tendency substantiation cross and resurrection by Scripts. In the context of death appellation in Scripts signing resurrecting will of God manifested in Jesus history. The tomb is showing death reality, christophany at resurrection fact. 9 Thanks to Confiteor title Christ is obtaining specific colour. Christ is whom, who is realizing salvation work. In his dyeing and resurrecting, he showed that He is Christ. Important point is change of tense in this for- mula, instead of aorist is here used past perfect “was resurrected“, what means permanent resurrection and life. This mean, that consequence of God work last and because of that Jesus lives. This idea emphasized men- 7 GNILKA, J.: Teologia Nowego Testamentu , p. 15-16. 8 MARTIN, R.P.: Wyznanie wiary, Credo . In: Słownik teologii św. Pawła, p. 944945. 9 In the formulas about death is missing Jesus funeral and tomb motive. So resurrection is im- mediately connected with Jesus death. Just the formula of faith 1Cor 15, 3b-5 is setting excep- tion.Probably the text Rom 6,4 in what Paul is explaining basis of baptism begin by motive of funeral influence in 1Cor 15, it is the second text , in which the resurrection is connected with the Jesus tomb. LANGKAMMER, H.: Teologia Nowego Testamentu , p.26-27; GNILKA, J.: Pierwsi chrześcijanie. Źródła i początki Kościoła. Wydawnictwo M: Kraków, 2004, p. 298-299. 58 E-Theologos, Vol. 2, No. 1 DOI 10.2478/v10154-011-0006-1 tioned christophany text. 10 It was mentioned early usages this Confiteor. Same of the authors are thinking that it was around 5 years ago after Christ death. It is connected with Greek speaking judo - Christian church community. From before Pauls tradition is probably text 1 Cor 15,6-7 about christophany before five hundred brothers and apostles, which was connected with the 3b-5 verse. Another Confiteor fragment from before Paul tradition is parousia – the second great Christ arriving, waited as near future. Initial Christian tradition sees in person of Jesus Christ, whom God resurrected from deaths, judge in the end of world. In this is the reason of wishing expectation parousia (1Thes 1, 9; Phil 3, 20; 1Cor 11, 26; Acts 2, 33).
Load more

Recommended publications
  • Ecumenical Ecclesiology in Its New Contexts: Considering the Transformed Relationship Between Roman Catholic Ecclesiology and Ecumenism
    religions Article Ecumenical Ecclesiology in its New Contexts: Considering the Transformed Relationship between Roman Catholic Ecclesiology and Ecumenism Kristin Colberg Department of Theology, College of Saint Benedict, St. John’s School of Theology & Seminary, Collegeville, MN 56321-2000, USA; [email protected] Received: 20 August 2018; Accepted: 25 September 2018; Published: 26 September 2018 Abstract: The quest for Christian unity is entering a new phase amidst the movement’s many voices, perspectives and tensions. Christians are witnessing the advent of an emerging ecumenical paradigm, which, because it is not fully realized, is still realizing its full definition. The paradigm operates in a global context rather than a Eurocentric one, and even as it is more global, it is simultaneously more local. It cultivates shared praxis while being less concerned with the comparison of dogmas. Ecclesiology is also entering a new paradigm which shares many features with its ecumenical counterpart, particularly its global perspective and interest in shared praxis ahead of dogmatic questions. Even though ecumenism and ecclesiology share common trajectories, their journeys are unfolding in largely parallel rather than cooperative and mutually-enriching ways. This raises the question: What opportunities might arise from examining the shifts in ecumenism and ecclesiology together? This article examines how new methodological and practical developments in these two fields can form and inform one another. It studies the shift to synodality in the Catholic Church and the turn towards discernment in the ecumenical sphere as manifestations of similar theological commitments and a common interest in cultivating participatory processes. The seismic changes reshaping the religious landscape are transforming the relationship between ecumenism and ecclesiology; yet a strong connection between them endures and illumines paths forward for the church in the third millennium.
    [Show full text]
  • 11 the Judeo-Christian Tradition's Five Others
    Warren Zev Harvey 11 The Judeo-Christian Tradition’s Five Others Ever since the term “Judeo-Christian tradition” became popular in the USA in the 1940s,1 it has been used in opposition to five different Others: (1) the Chris- tian tradition; (2) Greco-Roman culture; (3) modern secularism or atheism; (4) other religious traditions, e.g., Hindu, Zoroastrian, Shinto, Confucian, Buddhist, Taoist, African, Islamic, Sikh, or Native American; and (5) the Judeo-Christo-Is- lamic tradition, i.e., the Abrahamic or monotheistic tradition. In my following remarks, I should like to say some words about these five different usages of the term “Judeo-Christian tradition,” which correspond to its five significant Others. I wish to emphasize at the outset that the distinction between these five dif- ferent usages is no trivial matter. It is not academic nitpicking. It is very important to be able to distinguish between these five usages. When one hears someone affirm or deny the existence of the “Judeo-Christian tradition,” one must deter- mine which of the five usages of the term is intended before one can decide if the user is a liberal or a conservative, a progressive or a reactionary, a tolerant person or an intolerant one, a philo-Semite or an anti-Semite, a do-gooder or an Islamophobe. 1 The Judeo-Christian Tradition vs. the Christian Tradition I begin with the first significant Other of the term “Judeo-Christian tradition,” namely, the Christian tradition. 1 See Mark Silk, “Notes on the Judeo-Christian Tradition in America,” American Quarterly 36 (1984), 65–85: in the 19th century, the term “Judeo-Christian” “served only to designate connec- tions between Judaism and Christianity in antiquity,” but in the 1930s it began to be used “to refer to values or beliefs shared by Jews and Christians, to a common western religious outlook” (65–66); and in the 1940s the use of the term “Judeo-Christian tradition” in this sense became common.
    [Show full text]
  • Is There a Judeo-Christian Tradition?
    Is there a Judeo-Christian Tradition? Perspectives on Jewish Texts and Contexts Edited by Vivian Liska Editorial Board Robert Alter, Steven E. Aschheim, Richard I. Cohen, Mark H. Gelber, Moshe Halbertal, Geoffrey Hartman, Moshe Idel, Samuel Moyn, Ada Rapoport-Albert, Alvin Rosenfeld, David Ruderman, Bernd Witte Volume 4 Is there a Judeo-Christian Tradition? A European Perspective Edited by Emmanuel Nathan Anya Topolski Volume inspired by the international workshop “Is there a Judeo-Christian tradition?” as part of the UCSIA/IJS Chair for Jewish-Christian Relations, organized by the Institute of Jewish Studies of the University of Antwerp and the University Centre Saint Ignatius Antwerp (UCSIA). An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041647-3 e-ISBN (PDF) 978-3-11-041659-6 e-ISBN (EPUB) 978-3-11-041667-1 ISSN 2199-6962 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed
    [Show full text]
  • Fraternity in the Christian Tradition
    Fraternity in the Christian Tradition Koinonia as an interpretive hermeneutic Thomas A. Baima Buddhist/Catholic International Dialogue Castel Gandolfo, Italy June 25, 2015 Introduction Dr. Cirelli, Reverend and Venerable colleagues, my brothers and sisters in dialogue. I am pleased to have the opportunity, along with Father William Skudlarek, to offer a brief approach to the Christian understanding of fraternity as we move into the next dimension of our theme: “Fraternity as the Way Forward.” At the outset, I am quite happy with this title, since the original name by which the disciples of Jesus were known was “The Way.”1 My approach will be to first look at a biblical text whose interpretation will form the basis for my proposal for a Christian understanding of fraternity. This particular text, Acts 2:42, also describes the fraternal experience in the Church immediately after its full manifestation at Pentecost.2 Regardless of the Christian church or ecclesial community you might encounter, this biblical approach 1 Acts 9:2 2 Acts 2:42. When I speak of the Church in this paper, I am focusing on its theological nature which can most simply be expressed as extending the Incarnation through time and across the Earth. The Church, in this usage, is the place of the continued presence of Christ in the world through the ministry of word, sacrament and community. This verse of the New Testament captures the essential aspects of faith, sacramental life and ecclesiastical governance which make the Church the complex reality she is. 1 should be universal, by which I mean that not only Catholics but all Christians should recognize their own teaching in my interpretation.3 Next, I want to relate the text to the central doctrine of our religion, the Holy Trinity.4 This theological treatment of the ground of being, as Christians express it, reveals how the relationship of persons is central to anything we might say about fraternity.
    [Show full text]
  • Ecclessiology Today and Its Potential to Serve a Missionary Church
    College of Saint Benedict and Saint John's University DigitalCommons@CSB/SJU School of Theology and Seminary Faculty Publications School of Theology and Seminary 1-19-2018 Ecclessiology Today And Its Potential To Serve A Missionary Church Kristin Colberg College of Saint Benedict/Saint John's University, [email protected] Follow this and additional works at: https://digitalcommons.csbsju.edu/sot_pubs Part of the Christianity Commons, Missions and World Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Colberg, Kristin M. "Ecclessiology Today and its Potential to Serve a Missionary Church." Missiology: an International Review 46, no. 1 (2018): 23-36. http://journals.sagepub.com/doi/full/10.1177/ 0091829617739842 This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in School of Theology and Seminary Faculty Publications by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. Abstract: This article engages the theme of the 2017 meeting of the American Society of Missiology: “Missiology’s Dialogue Partners: Practioners and Scholars Conversing about the Future of Mission.” It seeks to contribute to that conversation by providing a survey of the discipline of ecclesiology with an eye towards how it might learn from the field of mission and how it might inform it. This exploration begins by defining some of the goals, methods and boundaries of the field of ecclesiology. It then considers three critical issues at the forefront of ecclesiological work today: 1) questions emanating from the ecumenical sphere; 2) shifting demographics within Christianity and corresponding calls for new ecclesial structures, and 3) the necessity of a more robust engagement between ecclesiology and the social sciences.
    [Show full text]
  • Preincarnate Christ in Old Testament
    Preincarnate Christ In Old Testament Jazzier Ashley presumed very sightlessly while Meir remains crushing and acidulent. Shamus remains Einsteinian after shoot-outNiccolo rhyme her willemite. jollily or puns any rakis. Dwight often persuades negligently when analysable Nealon readopts errantly and Angel of these LORD Precept Austin. Father knew all ages must communicate through future Son. The parallels between Yahweh in nitrogen Old workshop and Jesus Christ are too. Pete Briscoe takes you revere the pages of awesome Old fill to find Jesus. NOW assist the appointed day arrived on pasture the men met being the final solution was the questions in dispute, Christ, curt citation to summarise his views. Even within its christological value to save israel are subtracting by their ears, but you think they received for example, compared to back to. Add shipping fees and taxes to try purchase price. Gideon went along with one glimmer from me that god himself a boy. In your salvation! God is taking your initial up in restoring men to fellowship with Himself. Now no headings were these. Choose full glory which water would be a prediction that can be my child will personally involved in captcha above all divine word became man forever? Pay for my readers can be god is exactly at his preincarnate christ, but one last meal in your enemies? The pre-incarnate Christ expels Adam and Eve during the two of Eden St Albans Psalter A Christophany is an appearance or non-physical manifestation of Christ Traditionally the term. What no great bring it natural for Joshua when he trusted the coil and urged all bad people to perform him, but rebellion would going to consequences.
    [Show full text]
  • Faith, Sexism, and Justice: a Lutheran Call to Action Table of Contents
    Proposed Social Statement & Implementing Resolutions Not ELCA teaching-still under review. March 7, 2019 1 A social statement… 2 Faith, Sexism, and Justice: A Lutheran Call to Action 3 This social statement comes in two versions. The short version conveys the statement’s essence in 4 40 articles, containing the entire scope of convictions and commitments.1 The full statement consists of 5 those same 40 articles but with a preface, conclusion, and an explanation for each, allowing readers to go 6 deeper into an article’s meaning. These two formats serve different needs, yet both were crafted in the 7 hope that the Holy Spirit will move readers into fruitful understanding, commitment, and action. 8 Several supplemental resources are available to aid readers with this statement, including a user’s 9 guide that provides an index, contemporary examples, and additional reference material. All supplemental 10 resources are available on the statement’s web page, www.ELCA.org/socialstatements. 11 This document concludes with a glossary for select terms. When any such term first appears in 12 the short or full statement, it is noted with boldface type. 13 14 Table of Contents 15 16 Short Statement 17 Articles 1-40, page 2 18 19 Full Statement 20 Preface A Shared Vision: We trust God’s promises, and we hope for justice., page 9 21 Section I Fundamental Teaching: God desires abundant life for all. 22 Articles 1-8, page 10 23 Section II Analysis of the Problem: Sin subverts human flourishing in many ways. 24 Articles 9-15, page 17 25 Section III The Christian Tradition: It is both challenge and resource.
    [Show full text]
  • Comparative Ecclesiology: Roger Haight’S Christian Community in History for Evangelical Resourcement Justin L
    Journal of Biblical and Theological Studies JBTSVOLUME 4 | ISSUE 2 Comparative Ecclesiology: Roger Haight’s Christian Community in History for Evangelical Resourcement Justin L. McLendon [JBTS 4.2 (2019): 317–333] Comparative Ecclesiology: Roger Haight’s Christian Community in History for Evangelical Resourcement JUSTIN L. MCLENDON Justin L. McLendon is Assistant Professor of Theology at Grand Canyon University and Grand Canyon Theological Seminary in Phoenix, Arizona. Introduction Due in part to its late arrival within systematic theological loci, ecclesiology remains fertile soil for wide-ranging investigative inquiries from academic scholars and thoughtful clergy.1 Paul Avis, doyen of academic ecclesiology, positions the discipline in the forefront of modern theological attention, even claiming, “during the past couple of centuries, ecclesiology became a major theological discipline; today, at the beginning of the twenty-first century of the Christian era, it is at the heart of theological research and debate.”2 Ecclesiology lies at the heart of modern theological dialogue because the identity, purpose, and power of the church are inextricably connected to all other biblical and theological emphases. One can hardly discuss any salient aspect of Christianity without acknowledging its connection to the church as God’s people, or explain in some sense how God uses this eschatological people as the conduit through which he presently engages human history.3 As research progresses to analyze global ecclesiological phenomena or specific issues within any longstanding church tradition, debates will persist as interlocutors grapple with multiform critiques and proposals.4 Broadly speaking, contemporary theological works fall within two approaches. One approach is decidedly categorical and/or descriptive.
    [Show full text]
  • One Flock, One Shepherd: Lutheran-Moravian Relations
    One Flock, One Shepherd: Lutheran-Moravian Relations One Flock, One Shepherd: Lutheran-Moravian Relations Since 1992, North American Moravians and Lutherans have been in dialogue about what it means to be churches seeking unity under one Lord and Savior. In 1998 and 1999, the Moravian Church Northern and Southern Provinces, and the Evangelical Lutheran Church in America, voted to establish a relationship of full communion. This relationship would recognize a mutual commitment to faith, practice, the nature of baptism, and the Lord’s Supper. Since 1999, these denominations have made visible commitments to evangelism, witness, and service, and work hard to keep one another informed about decisions around faith and life. As a result of this full communion relationship, Moravians and Lutherans listen to one another in decision-making and encourage ordained ministers to serve in each other’s churches. This summary, One Flock, One Shepherd: Lutheran-Moravian Relations, promotes further conversation and relations between Lutherans and Moravians. In 2007, the Eastern West Indies Moravian Province joined in full communion along with Moravians and Lutherans in North America. Likewise, an invitation was extended to the Moravian Alaskan Province to join as well. I. Looking Back: The Lutheran-Moravian Relationship: While we have been close to each other geographically, ethnically and theologically, Lutheran and Moravian churches in North America proceeded on separate denominational tracks. European and Native American influences in culture, tradition, and perspective, are mutually enriching for the entire life of the church. Jan Hus and the Bohemian Brethren, on the Moravian side, organized themselves as the Unitas Fratrum, preparing the ground for Martin Luther’s German Reformation.
    [Show full text]
  • The Christian Tradition
    Santa Clara University Department of Religious Studies TESP 4 ( Theology, Ethics & Spirituality (Area 2) Mon-Wed-Fri @ 8:00 to 9:05 a.m. Winter 2016 Prerequisites: None This course fulfills Santa Clara’s Core Requirement for RTC 1 Instructor: Janet Giddings Office: Kenna Hall 305 Office Hours: 9:15-10:15 a.m. Phone: 551-3000 x 4273 Email: [email protected] Classroom: Kenna 109 Course Description (SCU) A theological examination of the Christian tradition covering such topics as religious experience and the meaning of God; Jesus experience and the meaning of God; Jesus in the Gospels; the development and history of the Christian churches; the relevance of Christianity in the 21st century global world. Welcome from Professor Giddings, I welcome students interested in exploring Christian tradition from its roots and beginnings to its various cultural contexts of today. This course introduces students to the tradition and practice of Christian theology, ethics, and spirituality. We will explore how Christian tradition was/is developed and expressed through intellectual and practical ways in different parts of the world. Theology and spirituality of the Jesus Movement (early Christians) is scrutinized through a close reading and study of 1Peter in its social-cultural context. An ethics unit will include Women Deacons, a wonderful and short study of the history, present, and future of women in the diaconate. Purpose of the Core Course in Religious Studies At Santa Clara University, the study of religious belief and practice in various cultural contexts (including your own) is one of the central features of the Core Curriculum.
    [Show full text]
  • Q&A: How Should I Understand (Theophanies And) Christophanies?
    Q&A: How should I understand (theophanies and) christophanies? Sarah asks: Hi Will, How should I understand Christophanies? I’ve been pondering Jesus appearing bodily in the Old Testament and his incarnation in the New Testament In the OT is he: 1. God appearing in the form of a (sometimes glorified human body?) but not human in any way other than physical; 2. Not appearing as a man in these Christophanies anyway, but something else we can’t define; 3. Appearing as fully God and fully man before the incarnation; 4. Or something else! I’m asking this question to better understand how Christophanies relate to / contrast with the uniqueness, cosmic significance and humility of the incarnation where Jesus became forever the man who is God. What can I understand about God and what can I understand about the Bible being all about Jesus, through Jesus walking on our planet before Bethlehem? [This is a Q&A question that has been submitted through this blog or asked of me elsewhere and posted with permission. You can submit a question (anonymously if you like) here: http://briggs.id.au/jour/qanda/] Thanks for the question, Sarah. There’s a lot in here. Firstly, to clarify some language. “Christophany” means “appearances of Christ” and my understanding of that term is that it is about post-incarnation post-ascension appearances of Jesus. Paul on the road to Damascus appears to have had a christophany. The account of John in Revelation can be thought of as a christophany, depending on how you take the narrative and the genre; simple visions or dreams of Jesus don’t usually count as a full-bodied appearance! In my mind, manifestations of God before the incarnation are more properly described as “theophanies” – i.e.
    [Show full text]
  • Specific Angels
    Christian Angelology Specific Angels Angel of the Lord One mysterious angel is the “Angel of the Lord”. Sometimes Scripture merely says "an angel", but other times uses the phrase “Angel of the Lord”. In some of these later occasions this angel is so closely tied to God as to make the angel seemingly equal to God. One case is in Exodus 3:2-4 where the “Angel of the Lord appeared to him [Moses] in a flame of fire out of a bush” and then “God called him out of the bush”. Another case is Joshua 5:14 where the Angel of the Lord accepts worship from Joshua unlike other angels. (Rev 19:10) He also acts as God in many cases such as forgiving sin, (Zech 3:4) and claims God’s actions as his own. (Judges 2:1) Traditionally, from the Church Fathers up to and including the Reformers, the Angel of the Lord has often been considered a Christophany. Because Jesus did not come into being at the Incarnation, but always existed as God, he must have had a pre-incarnate existence during the Old Testament. It has been believed that the reason for the close connection between this angel and God is because he is really an appearance of Jesus. On the other hand there are some legitimate issues with this view. First, the New Testament never directly makes this connection which would seem a vary obvious thing to do, particularly in Hebrews. This would be such a strong argument for Christ that it seems unusual to be left out.
    [Show full text]