Journal articles on the topic 'Jesus Christ – History and criticism'
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1
Müller, Mogens. "Johannes Horstmanns genoptagelse af Søren Kierkegaards paradokskristologi." Dansk Teologisk Tidsskrift 72, no. 3 (October 17, 2009): 221–28. http://dx.doi.org/10.7146/dtt.v72i3.106473.
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A Danish theologian, Johannes Horstmann (1915-99), belonging to the movement Tidehverv, reacted in the years 1959-68 in a series of articles on the new quest of the historical Jesus initiated by Ernst Käsemann i 1953. He did so by reviving Søren Kierkegaard’s paradox christology, showing that if form criticism is taken to its logical end, no historical Jesus will be left to the historian. In stead consequent criticism will have as its result that the gospels are testimonies of Christ and that their content considered as history is absurd. Thus, to Horstmann, every quest of the historical Jesus is theological illegitimate, because they fail to appreciate the unique character of the gospels.
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Evlampiev, Igor I., and Vladimir N. Smirnov. "Dostoevsky's Christianity." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 44–58. http://dx.doi.org/10.22363/2313-2302-2021-25-1-44-58.
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The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).
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Nissen, Johannes. "Unity and Diversity." Mission Studies 14, no. 1 (1997): 121–46. http://dx.doi.org/10.1163/157338397x00095.
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AbstractUnderstanding our interconnected world as the "oikoumene" or one household of God, Johannes Nissen in this article sketches out nine "models" of partnership that appear in the Bible. These are (1) covenant; (2) koinonia; (3) the church as the Body of Christ; (4) the eucharist; (5) the Roman notion of societas; (6) the Pauline collection; (7) the material and spiritual fellowship of the Jerusalem community; (8) "conciliar fellowship"; and (9) Jesus' criticism of the "logic of equivalency" and his replacement of it with a "logic of grace." Nissen concludes his article with several reflections on how biblical models of partnership might be interpreted within our contemporary context.
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TOEPLITZ, KAROL. "Chrześcijaństwo pozakonfesjonalne i Søren Kierkegaard." Filozofia Chrześcijańska 15 (October 16, 2018): 85–106. http://dx.doi.org/10.14746/fc.2018.15.4.
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According to Søren Kierkegaard, the development of Christianity is a history of going away from it, or at least of mitigating the criteria of belonging to it. Dane proposes two models of the trans confessional faith: (1) The recognition of the earthly life of Jesus Christ, of his death and resurrection, and nothing more. (2) The recognition of the faith as that which was defi ned above in the fi rst point and, additionally, on this basis of the choice of the Bible, which is possible as the secondary act related to the faith but not as its starting point. Moreover, all the interpretations of the beyond-confessional faith should be subjectively considered by a single individual. Kierkegaard mentions here some mystical elements. All the religious relationships should be personal in character. As far as the questions of faith and reason are concerned, the standpoint of Paulinism – either/or – is binding. Kierkegaard demands that the existing churches recognise themselves as representing the mitigated forms of Christianity; otherwise they have to undergo criticism. For him, the fi rst two centuries of the existence of Christianity are the ideal ones, and the personal model is the „witness of the truth”, of which he gives the detailed description. The increasing phenomenon of the trans-confessional faith has its roots in the civilisational changes (the secularization) as well as in the intensive manifestation, in the history of Christianity, of the practices which are inconsistent with the biblical background.
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Loesberg, Jonathan. "BROWNING BELIEVING: “A DEATH IN THE DESERT” AND THE STATUS OF BELIEF." Victorian Literature and Culture 38, no. 1 (February 23, 2010): 209–38. http://dx.doi.org/10.1017/s1060150309990404.
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Some John, we are told, possibly both the Evangelist and the beloved apostle, but, for reasons we will see, possibly only one, the other, or neither, reanimated so his dying words can be recorded by other early Christians, tries to tell those who will now live with no contact with anyone who had contact with Jesus Christ, how they may live with that absence. Although his reanimaters preserve and venerate his words, it's not clear that they actually follow them or even understand them. In the wake of the questions first German Higher Criticism and then more recent work in the 1860s had raised with regard to the historical accuracy of the New Testament, Robert Browning, tries to propose how his contemporaries might believe. At the same time, as a consequence of a definition of how to believe, Browning also suggests how to look at the beliefs of others as expressions of one's condition and situation rather than as assertions whose accuracy it is in our interests to measure: he tells us what a dramatic monologue may show us. With regard to either aim, either with his contemporaries or with his critics, he did no better than John did with the poem's auditors. At least with regard to the issue of how to believe, one watches an odd critical history as readers have become increasingly aware of how completely Browning seems to have accepted the conclusions of the Higher Criticism about the historicity of the gospels, but have refused to accept how completely this meant that his justification for belief wound up reproducing the Higher Critical position about the historical reality of Christianity, with the addition of an epistemologically daring and dangerous justification of willed belief in an object accepted as possibly fictional that gives his ostensible Christianity only the appearance of an orthodoxy it had in fact abandoned.
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Reitsma, Bernhard J. G. "The Jew a Jew, the Muslim a Muslim?" European Journal of Theology 30, no. 1 (March 1, 2021): 143–65. http://dx.doi.org/10.5117/ejt2021.1.008.reit.
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Summary This article deals with an Islamic criticism that Paul in 1 Corinthians 9 is professing religious dissimulation – in Islam called Taqiyya – and that in Islamic contexts throughout history missionaries, and the so-called Insider Movements in particular, have adopted this as their missionary strategy. Paul seems to change his religion from Jew to Gentile and vice versa in order to trick people into Christianity. A more careful reading of this passage in context, however, shows that Paul primarily emphasizes the essence of the Christian faith while he is willing to give up anything that might hinder people from seeing God in Christ. He never denies his full allegiance to Jesus Christ and the cross, and is even willing to suffer for this confession. He is not dishonest about it, but he merely makes everything subordinate to this essence of the gospel. The author discusses the consequences of this conclusion for contextual missiology and the Insider Movements in relation to the Missio Dei. Zusammenfassung Der vorliegende Artikel befasst sich mit der islamischen Kritik, dass Paulus in 1. Korinther 9 eine bewusste religiöse Verschleierung bekundet – im Islam wird dies Taqiyya genannt – und dass im islamischen Kontext durch die Geschichte hindurch Missionare und besonders die sogenannte Insiderbewegung diese als ihre missionarische Strategie angewandt haben. Paulus wechselt scheinbar seine Religion von jüdisch zu christlich und umgekehrt, um die Menschen zu überlisten, sich zum christlichen Glauben zu bekehren. Jedoch zeigt eine etwas sorgfältigere Lesart dieses Abschnitts im Kontext, dass Paulus in erster Linie das Wesen des christlichen Glaubens hervorhebt, während er bereit ist, jedwede Sache aufzugeben, welche die Menschen abhalten könnte, Gott in Christus zu erkennen. Niemals leugnet er seine uneingeschränkte Loyalität Jesus Christus und dem Kreuz gegenüber, ja er ist vielmehr bereit, für sein Glaubensbekenntnis zu leiden. Paulus ist diesbezüglich nicht unehrlich, doch er ordnet nur alles diesem Wesen des Evangeliums unter. Der Autor erörtert die Konsequenzen dieser Schlussfolgerung für eine kontextuelle Missiologie und die Insiderbewegung in Zusammenhang mit der Missio Die. Résumé Cet article traite d’une critique faite par les musulmans à l’encontre de Paul qui, en 1 Corinthiens 9, enseigne la dissimulation (Taqîya dans l’islam) dans le domaine religieux et des missionnaires – des Insider Movements en particulier – qui, dans un contexte musulman, ont de tout temps fait de cette pratique une stratégie missionnaire. Paul donne l’impression de passer d’une religion à l’autre – juif un jour, païen le lendemain, et vice-versa – dans le but d’attirer les gens dans le christianisme par la ruse. Mais une lecture plus attentive de ce chapitre replacé dans son contexte montre que Paul met avant tout l’accent sur l’essence même de la foi chrétienne, tout en affirmant qu’il est prêt à renoncer à tout ce qui pourrait empêcher l’un ou l’autre de voir Dieu en Christ. Il ne nie jamais sa totale allégeance à Jésus-Christ et à la croix et se dit même prêt à souffrir pour cette confession. Il n’est pas malhonnête à ce sujet; simplement, il subordonne toute chose à l’essence de l’Évangile. L’auteur étudie les conséquences de cette conclusion pour la missiologie contextuelle et le rapport entre les Insider Movements et la Missio Dei.
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Sizov, Sergey E. "Philosophical Origins of the Organic Theory of Salvation in Orthodox Theology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 462 (2021): 80–86. http://dx.doi.org/10.17223/15617793/462/10.
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The historical study of modern Orthodox theology is a very important process, which is only now finding its place in science. Orthodox dogmatic theology can only seem static, while a closer examination can reveal the processes of decomposition, change and mutation. This article analyzes the theological history of the organic atonement theory, with Vladimir Lossky as its main advocate. The appearance of several atonement theories in theology (along with the criticism of legal theory – a traditional theory peculiar to academic education) highlights the reasons leading to such an unusual state of affairs. In the author’s opinion, this situation is one of the indicators for the changes in theology under the influence of new philosophical trends. The links between the organic atonement theory and philosophical research were noticed as early as in the 20th century. However, the issue has been still insufficiently explored. In connection with this, one of the objectives in this article is a thorough consideration of the way the Russian religious thought participated in the development of the 20th-century Orthodox theology. The largest school of religious philosophy at the beginning of the 20th century was the philosophy of unitotality, which was supported by many famous authors, including theologicians Sergei Bulgakov, Lev Karsavin, Sergei and Evgenii Trubetskoy, Vladimir Ern, Pavel Florensky, et al. The Russian philosopher Vladimir Solovyov was the initiator of this movement. The thinkers mentioned above and the authors of “organic” theology (in particular, Lossky and Georges Florovsky) are linked not only by their biographies, but also by common themes, methodological guidelines and objects of criticism. Thus, one of the key features of the “organic” atonement theory is the idea that Jesus Christ adopted the common human nature, and it exists as real and integrated in every single human hypostasis. In the author’s opinion, this viewpoint is not specific to Russian Orthodox theology before the 20th century. It was indeed inspired by the philosophy contemporary to Lossky. We can find the same ideas in the works by Karsavin and archpriest Bulgakov, whose teachings influenced Lossky’s views. At the same time, Lossky tried to dissociate himself from philosophy and remain a theologician. However, the author undertakes to demonstrate that not all of his resources are in the patristic tradition. In this regard, we cannot speak about imitation. On the contrary, we discuss the unconscious adoption of some topics, images and methodological techniques by Lossky from his opponents and teachers.
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Burrows, William R. "Jesus Christ in World History." Mission Studies 28, no. 1 (2011): 132–33. http://dx.doi.org/10.1163/157338311x573661.
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Blajer, Piotr. "Jesus, the Apostle and High Priest of Our Confession. Audience-Oriented Criticism of Heb 3:1-6." Biblical Annals 11, no. 2 (April 29, 2021): 281–300. http://dx.doi.org/10.31743/biban.12315.
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Hebrews 3:1-6 is one of the most intriguing passages of the letter. It catches the attention of who reads or hears the letter for several reasons: one of which is the way the author presents Jesus Christ. It establishes a comparison between Moses and Christ in order to demonstrate Christ’s superiority as the high priest and apostle. It is the only passage in the New Testament where Jesus is presented as an apostle. The reader-oriented research points out to the way the author addresses the audience of his letter and how he manages to catch their attention and present their present status. Those who accept Christ’s mission as the apostle are sanctified and can be considered the house of God governed by Christ.
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Jonge, M. De. "The Earliest Christian use ofChristosSome Suggestions." New Testament Studies 32, no. 3 (July 1986): 321–43. http://dx.doi.org/10.1017/s0028688500013606.
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Anyone who wants to say something about the earliest Christian use ofChristosshould start with the oldest written sources: the (genuine) letters of Paul.1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1and W. Kramer.2The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6
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Reinhartz, Adele. "History and Pseudo-History in the Jesus Film Genre." Biblical Interpretation 14, no. 1-2 (2006): 1–17. http://dx.doi.org/10.1163/156851506776145733.
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AbstractMovies in the Jesus film genre often claim to be not only faithful renditions of their texts—the New Testament Gospels—but also accurate representations of the person, words and deeds of the historical Jesus himself. More fundamentally, they also presume a tight connection between historicity and faith. A viewer who learns about the historical Jesus through these films, they suggest, will have his or her faith forever strengthened. The irony is that whereas the Gospels have inspired profound ideas and beliefs that have shaped Christian spiritually through the two millennia since Jesus' lifetime, their transformation on the silver screen almost always results in a superficial, shallow, simplistic representation of Jesus, his life and his significance for humankind. While almost every Jesus movie has its moments of grace and artistry, most of them plod through the story even as they claim to bring to life both the Jesus of history and the Christ of faith.This paper explores two films—Martin Scorsese's The Last Temptation of Christ (1988) and Denys Arcand's Jesus of Montreal (1989)—that break out of this pattern, and in doing so mount a fundamental and explicit challenge to the links between scripture, history and faith. Paradoxically, this challenge allows them a more profound and nuanced exploration of Christian faith than can be found in most other films of this genre.
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Tucker, Aviezer. "THE REVEREND BAYES VS. JESUS CHRIST." History and Theory 55, no. 1 (February 2016): 129–40. http://dx.doi.org/10.1111/hith.10791.
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Moloney, Francis J. "Jesus Christ: The Question to Cultures." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 15–43. http://dx.doi.org/10.1177/1030570x8800100103.
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Who Jesus Christ is and what he asks for from all who claim to be responding to his call to “follow” cannot be “controlled” or “contained” by any religion, any culture or any history. The life and teaching, death and resurrection of Jesus of Nazareth stand as a challenge to the absolutisation of any particular culture, religion or history.
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Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (October 16, 2015): 306–26. http://dx.doi.org/10.1163/17455316-01103004.
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Stanley Hauerwas has attracted much criticism for his ecclesiocentric approach to theology. As a result of his emphasis on the faithful practice of virtues in community for salvation, he has been accused of Pelagianism. He has also been charged with showing interest in Jesus primarily as an exemplar, rather than for himself. The adequacy of Hauerwas’ ecclesiology is tested here against its implications for Christology. Hauerwas conceives of Jesus primarily as the autobasileia, and emphasises the importance of his entire life and teachings in addition to his death and resurrection. Two questions concerning Hauerwas’ Christology are explored: (1) What did Christ achieve at the cross? (2) What constitutes salvation and how is it mediated to ensuing generations? This paper examines whether the church does indeed usurp the place of Christ in salvation in Hauerwas’ thought, as suggested by Healy.
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Bird, Michael. "Textual Criticism and the Historical Jesus." Journal for the Study of the Historical Jesus 6, no. 2 (2008): 133–56. http://dx.doi.org/10.1163/174551908x349644.
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AbstractThis study argues that historical Jesus research needs to pay greater attention to the field of textual criticism and study of early Christian manuscripts. It is accordingly argued that the field of textual criticism impacts historical Jesus studies in at least three ways: (1) the textual integrity of the New Testament and the possibility of historical Jesus research; (2) the significance of the agrapha; and (3) text-critical contributions to historical issues in life of Jesus research.
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NDHLOVU, Charles. "GOD’S SELF-COMMUNICATION IN HISTORY." Icoana Credintei 7, no. 13 (January 24, 2021): 19–23. http://dx.doi.org/10.26520/icoana.2021.13.7.19-23.
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God’s communication in history finds fulfilment in Jesus Christ. The refusal of God’s self-communication diminishes the right use of freedom and in the final analysis, the person becomes what he should not become. This is what actually happened to Adam and Eve after eating the forbidden fruit – and we have all inherited that defect – that potency to sin. This situation can be compared to that of hereditary defect in which a defect is passed on from one person to the other. In this case, we can analogously say that all the descendants of Adam have inherited the possibility that we could abuse freedom – by choosing wrong things and this abuse of freedom was redeemed by Jesus Christ.
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Macchia, Frank D. "Jesus the Spirit Baptizer." Pneuma 45, no. 3-4 (December 21, 2023): 392–409. http://dx.doi.org/10.1163/15700747-bja10100.
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Abstract In pouring forth the Spirit, Christ fulfills his mission to baptize others “in the Holy Spirit.” In so doing, he also opens himself to history, to his ecclesial and cosmic identity, in a new way, but in a way that is faithful to that which has gone before. Though fundamentally defined by his own sojourn in the Spirit to Pentecost as the divine Son of his Father in flesh, victorious over sin and death, he is now, at Pentecost, to be experienced in contextually diverse ways. Pentecost is therefore the pivot point from the Christ as bearer of the Spirit who gave himself for the salvation of the world to Christ as the one who pours forth the Spirit so as to take humanity in all of its diversity up into the divine communion. In what follows I will attempt to sketch in broad strokes my thoughts on Christology.
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Pearson, Clive. "Telling Tales: Following the Hyphenated Jesus-Christ." Studies in World Christianity 10, no. 1 (April 2004): 6–24. http://dx.doi.org/10.3366/swc.2004.10.1.6.
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Mar Osthathios, Geevarghese. "Mission and the Uniqueness of Jesus Christ." Mission Studies 12, no. 1 (1995): 79–94. http://dx.doi.org/10.1163/157338395x00079.
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Foa, Jérémie. "« Ils mirent Jesus Christ aux fauxbourgs »." Histoire urbaine 19, no. 2 (2007): 129. http://dx.doi.org/10.3917/rhu.019.0129.
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Campbell, Gavin James. "“To Make the World One in Christ Jesus”." Pacific Historical Review 87, no. 4 (2018): 575–92. http://dx.doi.org/10.1525/phr.2018.87.4.575.
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Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.
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Ezeogamba, Anthony Ezeogamba. "Explication of the Relationship Between the Ministers & the Ministry & Christ (1 COR. 3:1-15): Contextual Understanding of Catholic Priests." International Journal of Culture and Religious Studies 4, no. 1 (March 15, 2023): 1–15. http://dx.doi.org/10.47941/ijcrs.1213.
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The Word became Flesh and dwelt among us (John 1:1-14). This Word is named Jesus Christ (Matt 1:21; Luke 1:31; 2:21). He took flesh and dwelt among us for the salvation of mankind (Matt. 1:21b). From the beginning, Jesus knew that the work of salvation has to go on from generation to generation and thus called people who would assist him to propagate the message even when he is no longer there physically. He thus selected disciples and out of the disciples he selected twelve ordinary men named apostles whose names and ministry appear in Matthew 10:2- 26. This shows that Jesus Christ is the one who calls, the one who owns the ministry, and the one who will reward each according to his or her contribution and based on the quality of the contributions. The greatest problem today is that some ministers have forgotten that the ministry does not belong to them and have no reason at all to quarrel with one another but should see one another as collaborators in Christ's ministry. Secondly, some people of God have forgotten that every minister has God-given talent which should not warrant them to be involved in a personality cult that is, preferring one minister over another or even preferring a minister to Jesus. This paper aims at explaining again who a minister is, how he should see his fellow minister, and how he should see Jesus Christ. The work adopts the Historical-Critical Method (HCM) as well as Textual Criticism (TC) to unravel the inner meaning of 1 Cor. 3:1-15. HCM is a branch of criticism that investigates the origins of ancient texts in order to understand the world behind the text – 1 Cor. 3:1-15. In the same way, TC was used so as to get to the original wording of the text as was written by Paul. The writer discovers that some ministers have forgotten their roles, their relationship with their fellow ministers, and with Jesus Christ, the owner of the ministry. The paper recommends, among other things, that there should be the adequate formation of candidates going into the ministry as priests as well as constant catechesis on the part of members of the Church, especially, on the nature of the Church. This will enable us to avoid unnecessary rivalry in the Church. As a matter of policy, this should be started as soon as a child reaches the age of reasoning. Hence, the saying, “catch them young.” Significantly, this work will be of immense benefit to all the members of the Church as well as her ministers.
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Bos, R. "De Gepredikte Jezus – De Prediking aangaande Jezus Christus tussen Theologie en Historie." Verbum et Ecclesia 23, no. 2 (August 7, 2002): 274–90. http://dx.doi.org/10.4102/ve.v23i2.1195.
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The preached Jesus - The preaching of Jesus between theology and historism This article deals with the tension between the preaching of the gospel of Jesus (the preached Jesus) as a source of joy on the one hand and the critical questions of the theologian (the historical Jesus) on the other. In this field of tension the question arises: who Jesus is to us at this point in time. The author deals briefly with these two approaches. He pleads for caution against a rigorous confessional or doctrinal approach on the one hand and on the other an approach in terms of which only the historically founded may be stated. The author searches for a way where justice is done to the view that in Jesus we are confronted with the world of God, but where historical criticism is also taken seriously. In this quest Barth and Marquardt are used as partners in dialogue. The admission that the Spirit creates a bridge between God and man, guards preaching against petrification and opens the way to meaningful creativity. The author accepts that preaching in itself provides no answer, but creates a space in which Christ himself may enter to speak. This presupposition prevents an arrogant theology. The preacher and congregation pray that the Spirit of God enters this space to speak. It does not result in vague content, but leads the preacher to speak in a careful and humble way on Christ. The space is guarded by the diligent scanning of the witnesses regarding Jesus and by anchoring them in the books of Moses, the prophets and David. Through this testimony God enters into our midst.
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Wibowo, Wahju Satria. "Yesus Sejarah atau Kristus Iman?: Historisitas Iman dan Karya Allah dalam Yesus Kristus." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 1 (April 30, 2021): 51. http://dx.doi.org/10.21460/gema.2021.61.631.
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Abstract There has always been a tension between Jesus of History and Christ of Faith. The figure of Jesus and the faith in Him as Christ are historical. History is a space to bring together both. Without Jesus of History, Christian faith is empty. Similarly, without the faith of the first Christian community, the figure of Jesus is nothing. The historicity of Jesus stands along with the historicity of faith in Him. Of course, above all is God’s work in history. On the one hand, using the research and discussion of the historical Jesus, this article shows that archaeological findings should influence Christianity to reconstruct faith, and reflects that history is a medium for God’s work. On the other hand, using some other writings this article shows that the work of God in history is the art of God’s entrepreneurship, including God’s work in Jesus Christ. Incarnational theology is based on the historical figure, Jesus of Nazareth.
Abstrak Selalu ada ketegangan antara Yesus Sejarah dan Kristus Iman. Keduanya ada dalam sejarah manusia. Sosok Yesus dan iman kepada-Nya sebagai Kristus ada dalam sejarah. Sejarah adalah ruang untuk mempertemukan keduanya. Tanpa Yesus Sejarah, iman Kristen kosong. Di sisi lain, tanpa iman komunitas Kristiani pertama, sosok Yesus menjadi tidak terlalu penting. Historisitas Yesus berada bersama dengan historisitas iman kepada-Nya. Tentu saja, di atas segalanya ada karya Allah dalam sejarah. Dengan menggunakan penelitian dan pembahasan Yesus Sejarah, artikel ini membahas bahwa temuan Yesus Sejarah seharusnya memengaruhi kekristenan untuk membangun kembali iman, dan lalu akan merefl eksikan bahwa sejarah adalah media untuk pekerjaan Allah. Di sisi lain, dengan menggunakan beberapa tulisan lain artikel ini menunjukkan bahwa karya Allah dalam sejarah adalah “seni kewirausahaan Allah”, termasuk karya Allah dalam Yesus Kristus. Teologi inkarnasional didasarkan pada tokoh sejarah, Yesus dari Nazaret.
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Capps, Donald. "Jesus as Power Tactician." Journal for the Study of the Historical Jesus 2, no. 2 (2004): 158–89. http://dx.doi.org/10.1177/147686900400200204.
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AbstractPsychological studies of Jesus have been neglected, but they may, in fact, make a contribution to historical Jesus studies. Jay Haley's 1969 essay, ‘The Power Tactics of Jesus Christ’, is suggestive in this regard. Haley emphasizes Jesus’ appeal to the poor through healings, his rhetorical skills against the establishment, and his creation of an organization of dedicated men. His views that Jesus’ organization was hierarchically ordered and that Jesus made a fateful miscalculation leading to his execution are evaluated and reinterpreted in light of more recent scholarship.
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T, Raja Sornam`. "Theological principles in the epic of Jesus." International Research Journal of Tamil 3, S-2 (April 30, 2021): 228–33. http://dx.doi.org/10.34256/irjt21s243.
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Jesus Christ is one of the most remarkable in the history of the world, the "sovereign" of many who enriched spiritual morality. Many scholars have created the biography of Jesus and a portion of the epic as a book. Among them were Veeramamunivar, The works of Krishnapillai, John Palm, Kannadasan and Nirmala Suresh are remarkable. The bead of this epic is the Sermon on the Mount of Jesus Christ. This hill fall is also referred to as 'Puratchi Osai'. The purpose of this article is to know the principles of the ology that jesus compares the blessed part of the epic mountain shower and the biblical gospel with it.
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Crofton, Melissa. "Resurrection and reconstruction of the Meditationes Vitae Christi in early modern England." British Catholic History 36, no. 4 (October 2023): 387–409. http://dx.doi.org/10.1017/bch.2023.26.
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This article traces the deployment of the 14th century devotional treatise, The Meditationes Vitae Christi, in late medieval and early modern England. Beginning with a discussion of Nicholas Love’s 1409 translation of the treatise, The Mirror of the Blessed Life of Jesus Christ, the article examines how later editors and redactors reshape the treatise for new audiences. Not only does Love’s treatise have a lively print history after the introduction of the printing press, but the later editions by Caxton, de Worde, and Richard Pynson were faithful reproductions of Love’s translation. By the seventeenth century, however, the treatise underwent some drastic revisions under the hands of Charles Boscard and John Heigham. This article presents some much-needed attention to Heigham’s 1622 re-presentation of the text as The Life of Our Blessed Lord and Savior Jesus Christ. In reworking this treatise for a much later audience, Heigham deftly combines material from both the Meditationes Vitae Christi and The Mirror of the Blessed Life of Jesus Christ, while also making some interesting additions of his own.
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Scharp, Kristina M., and Aubrey L. Beck. "“Losing my religion”." Narrative Inquiry 27, no. 1 (July 21, 2017): 132–48. http://dx.doi.org/10.1075/ni.27.1.07sch.
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Abstract The present study explores how former members of the Church of Jesus Christ of Latter-day Saints, who are often referred to as Mormons, construct their identities. Framed in an interpretive narrative approach, 150 online exit stories of members of the Church of Jesus Christ of Latter-day Saints that voluntarily left the Church were qualitatively analyzed. Findings reveal five prominent identities: (1) the disenfranchised victim, (2) the redeemed spiritualist, (3) the liberated self, (4) the (wo)men of science, and (5) the Mormon in name only. Results suggest that membership in the Church of Jesus Christ of Latter-day Saints is inextricably connected to individual identity. Thus, exiting the Church is much more than leaving an organization. Future implications for research will be discussed.
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BOWMAN, John. "Elijah and the Pauline Jesus Christ." Ancient Near Eastern Studies 26 (January 1, 1988): 1–18. http://dx.doi.org/10.2143/anes.26.0.2012499.
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Fortin, Jean-Pierre. "Scriptural Spirituality as Postmodern Theology." Theology Today 75, no. 3 (October 2018): 358–70. http://dx.doi.org/10.1177/0040573618791742.
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Embracing David Tracy’s prophetic and christocentric vision for postmodern theology, this article argues that Dietrich Bonhoeffer’s evolving interpretation of the Psalms forms a paradigmatic example of postmodern Christian spirituality and discipleship. From the 1935 lecture on Christ in the Psalms, through Life Together and Prayerbook of the Bible, to the unfinished exposition of Psalm 119, Dietrich Bonhoeffer came to find in the Psalter a privileged access to lifelong transformative experience of Jesus Christ and his redeeming power. Today, Jesus Christ is made incarnate not through abstract concepts and theories, but by means of prayerful personal participative involvement in the history of salvation.
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Bird, Michael F. "The peril of modernizing Jesus and the crisis of not contemporizing the Christ?" Evangelical Quarterly 78, no. 4 (April 30, 2006): 291–312. http://dx.doi.org/10.1163/27725472-07804001.
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This essay points out the continuing tendency amongst researchers to modernize Jesus and suggests a framework for doing historical Jesus studies which avoids the perils of modernizing Jesus but still emerges from the project with something to say about Jesus that is of relevance to the contemporary world. The temptation to modernize Jesus can be curtailed by developing a prolegomenon to Jesus research (concerning presuppositions, hermeneutics, and history), taking the Jewishness of Jesus as axiomatic, and situating historical Jesus studies in the wider discourse of Christology.
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Banana, Canaan S. "The Gospel of Jesus Christ and Revolutionary Transformation." Mission Studies 2, no. 1 (1985): 10–21. http://dx.doi.org/10.1163/157338385x00034.
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Hultgren, Arland J., and Paula Fredriksen. "From Jesus to Christ: The Origins of the New Testament Images of Jesus." American Historical Review 95, no. 2 (April 1990): 465. http://dx.doi.org/10.2307/2163782.
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Glanville, Elizabeth. "Missiological Reflections on Difference: Foundations in the Gospel of Luke." Mission Studies 26, no. 1 (2009): 64–79. http://dx.doi.org/10.1163/157338309x442308.
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AbstractThis paper explores missiological reflections on the Gospel of Luke for valuing differences in order to develop an understanding of human identity. Our identity in Jesus Christ supersedes racial, ethnic, and social identity and is based on an understanding of difference that affirms the uniqueness of each individual.A perspective that values human dignity and the dignity of difference, as per Rabbi Jonathan Sacks, stands in sharp contrast to the biblical images of Pharisees who separated themselves from the sinners, tax-collectors, and others. Likewise, Jesus, himself, in the Gospel of Luke, sets his message of the Kingdom of God over against the perspective of differences that established divisions as taught and practiced by the Pharisees. Andrew Walls and Paul Hiebert expound the need to value the contributions of other cultures to the understanding of God which will enrich the entire Body of Christ. Together these perspectives provide a foundation for exploring biblical passages for missiological reflections on difference.Missiological implications of difference that value human dignity are drawn and applied to relationships within the body, crossing cultural barriers with the message of Jesus Christ, and interfaith dialogue.
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McKay, J. Michael. "Is Joshua a Type of Christ in Hebrews 4.8? An Assessment of the Referent of Ἰησοῦς." New Testament Studies 68, no. 1 (December 9, 2021): 105–18. http://dx.doi.org/10.1017/s0028688521000266.
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AbstractThe referent of Ἰησοῦς in Heb 4.8 is traditionally understood to refer to Joshua son of Nun and frequently as a type referring to Jesus the Christ. I will argue against this reading and, instead, maintain that the referent of Ἰησοῦς is Jesus. Two lines of evidence are provided. First, analysis of the context demonstrates that the ‘Joshua’ option disrupts the author's argument, and that understanding the referent to be Jesus clarifies the argument. Second, the use of the nomina sacra abbreviations to refer to Jesus in the earliest manuscripts demonstrates that they interpreted Ἰησοῦς as referring to Jesus.
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Linebaugh, Jonathan A. "The Christo-Centrism of Faith in Christ: Martin Luther's Reading of Galatians 2.16, 19–20." New Testament Studies 59, no. 4 (September 3, 2013): 535–44. http://dx.doi.org/10.1017/s0028688513000210.
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It is regularly suggested that the great weakness of reformational orderings of ‘faith’ and ‘justification’ is that they fail to coordinate Christology and the doctrine of justification. Behind this assertion is a particular construal of the pistis Christou debate: the interpretative decision to read Christ as the object of faith contributes to an anthropocentric account of justification whereas a ‘subjective’ interpretative of the genitive phrase restores the (Pauline) relationship between Jesus and justification. This article will argue that this is a misreading of Protestant theology, at least as it comes to expression in Martin Luther's exegesis of Galatians 2.16, 19-20 which presents a radically Christocentric account of ‘faith in Christ’. For Luther, the sola fide, as an interpretation of a Pauline antithesis—‘not by works of the law, but through faith in Jesus Christ’—, is an anthropological negation and a christological confession: it excludes the human as the subject of salvation and confesses Christ, who is present in faith, as the one by, in, and on the basis of whom God justifies the ungodly.
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Kamil, Maqsood P. "Islam and Christianity in 19/20th Century South Asian Debates." International Journal of Asian Christianity 5, no. 2 (August 30, 2022): 208–23. http://dx.doi.org/10.1163/25424246-05020005.
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Abstract Islam and Christianity share much in common but also much that is different. The evidence of interactions between them go right back to the origins of Islam in the seventh century. In early Muslim traditions, Jesus was largely presented as an ascetic, whereas their prophet Muhammad was presented as a political and military ruler; Christianity as a quietist faith and Islam as conquering faith-polity. These early traditions possibly informed the rather oppositional South Asian debates of the nineteenth century. We know that the Muslim conceptions of Jesus have been changing over time. To what extent has the image of Muhammad among Christians changed over time is also a relevant question. Muhammad and Christ were unquestionably often the focal points of the Christian Muslim debates in the nineteenth and the early twentieth century South Asia. Preliminary enquiry of sources suggest that Christians largely looked at Christ and Muhammad as fundamentally opposing characters belonging to different domains; their Muslim counterparts attempted to argue that Muhammad and Christ had much in common and, that Muhammad was in fact the very fulfilment of Christ’s own prophecy. This paper digs both into Muslim (religious doctors) and Christian (missionaries/converts) sources: i. to bring to light a new context of debates (South Asia) on Christ and Muhammad; ii. To examine how Jesus and Muhammad were portrayed in these debates and; iii. To what extent, this South Asian evidence on how Jesus and Muhammad are seen aligns with what we know from writings about them from the Middle Eastern context?
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Trapnell, Judson B. "The Mutual Transformation of Self and Symbol: Bede Griffiths and the Jesus Prayer." Horizons 23, no. 2 (1996): 215–41. http://dx.doi.org/10.1017/s0360966900030280.
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AbstractAt the height of modern questioning of the relevance of traditional symbols, Paul Ricoeur envisioned a reawakening to the plenitude of meaning available in symbols that would occur not through rejecting criticism but by moving through it. While many have found this vision of a “second naiveté” compelling, exemplars of it have remained few. This article proposes that insight into a contemporary reappropriation of symbols may be gained from an examination of Bede Griffiths' lifelong experience with one, Jesus Christ. Griffiths' contemplative and interreligious experience illustrate and advance the analyses of religious symbols offered by Ricoeur, Mircea Eliade, and David Tracy.
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Hadryś, Jacek. "Modlitwa Jezusowa w teorii i praktyce." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 151–63. http://dx.doi.org/10.14746/pst.2018.32.09.
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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and me- aning for spiritual life. The elaboration of the topic was made through analysis and then the synthe- sis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, li- ghtness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Neumann, David J. "Christ as Yogi: The Jesus of Vivekananda and Modern Hinduism." Church History 90, no. 1 (March 2021): 117–40. http://dx.doi.org/10.1017/s0009640721000767.
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AbstractSwami Vivekananda was the most influential pioneer of a Yogi Christ, illustrating well over a century ago how the life and teachings of Jesus might be incorporated within a larger Hindu worldview—and then presented back to Western audiences. Appropriation of Jesus, one of the central symbols of the West, might be viewed as the ultimate act of counter-Orientalism. This article begins by providing a brief biography of Vivekananda and the modern Hinduism that nurtured him and that he propagated. He articulated an inclusivist vision of Advaita Vedanta as the most compelling vision of universal religion. Next, the article turns to Vivekananda's views of Christianity, for which he had little affection, and the Bible, which he knew extraordinarily well. The article then systematically explores Vivekananda's engagement with the New Testament, revealing a clear hermeneutical preference for the Gospels, particularly John. Following the lead of biblical scholars, Vivekananda made a distinction between the Christ of the Gospels and the Jesus of history, offering sometimes contradictory conclusions about the historicity of elements associated with Jesus's life. Finally, the article provides a detailed articulation of Vivekananda's Jesus—a figure at once familiar to Christians but, in significant ways, uniquely accommodated to Hindu metaphysics. Vivekananda demonstrated a robust understanding and discriminating use of the Christian Bible that has not been properly recognized. He deployed this knowledge to launch an important and long-lived pattern: an attractive, fleshed out depiction of Jesus of Nazareth, transformed from the Christian savior into a Yogi model of self-realization. Through his efforts, Jesus became an indisputably Indian religious figure, no longer just a Christian one. The Yogi Christ remains a prominent global religious figure familiar to Hindus, Christians, and those of other faiths alike.
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Goheen, Michael. "The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser." Mission Studies 21, no. 1 (2004): 97–111. http://dx.doi.org/10.1163/1573383041154401.
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AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.
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Karotemprel, Sebastian. "Believers' Struggle and Triumph in Christ." Mission Studies 5, no. 1 (1988): 26–31. http://dx.doi.org/10.1163/157338388x00266.
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AbstractWhat, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all - how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: 'For your sake we face death all day long we are considered as sheep to be slaughtered.' No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor debth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. (Rom. 8: 31-39)
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Foster, Paul. "Equating the Jesus of History & the Christ of Faith." Expository Times 121, no. 3 (November 3, 2009): 126–27. http://dx.doi.org/10.1177/0014524609348833.
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Lahey, Stephen E., Nicholas Love, and Michael G. Sargent. "The Mirror of the Blessed Life of Jesus Christ." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 916. http://dx.doi.org/10.2307/20478598.
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Pierce, Robert A. ":Faictz de Jesus Christ et du pape." Sixteenth Century Journal 42, no. 4 (December 1, 2011): 1184–85. http://dx.doi.org/10.1086/scj23210685.
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Forsyth, Andrew C. "The implications for christology of David Tracy's theological epistemology." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 302–17. http://dx.doi.org/10.1017/s0036930610000384.
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AbstractWidely recognised for his work in hermeneutics and theological method, the christological implications of David Tracy's thinking have been less explored. This article engages in a close reading of David Tracy's major work: critically correlating his theological epistemology with his christological statements; offering suggestions for the future development of christology. Theology, for Tracy, is the critical engagement of the Christian tradition in a specific culture. Theology, today, requires the responses of the early faith communities mediated by the church in scripture and tradition. Its corporate purpose of reform is achieved through personal encounter. The meeting of a particular, complex individual with the event of Jesus Christ brings forth change in the individual, and a new reading of the event. Christian theology is held together by its focus on Jesus Christ and its recognition of the scriptures as normative. Writing is, nonetheless, always ambiguous, thus multiple readings of scripture must be recognised and welcomed. Today's theology must be concretely embedded in history and the cosmos: for, too often, the victims of history have been silenced in Christian readings. There may be concreteness when there is recognition that facts may be actualised in individuals as well as in concepts. Theology's use of personal experiences may, therefore, be adequate for the tradition, and intelligible through coherence with general grounds for truth. Theology today, Tracy argues, must hold together all appropriate reflection on Jesus, known as Christ; just as the tradition has always allowed for multiple understandings such as Word-as-Logos and Word-as-Kergyma. In incarnation, cross and resurrection, in communal and personal encounter, reflection on Jesus empowers other-focused action through a spirit of hope. Future christologies, in this reading, must ultimately recognise that universality is a network of responses to the event of Jesus Christ. Particular encounters reflect the genuine multiplicity of today's interpretations of the tradition in specific cultures.
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Swinburne, Richard. "Could God Become Man?" Royal Institute of Philosophy Lecture Series 25 (March 1989): 53–70. http://dx.doi.org/10.1017/s0957042x0001124x.
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The central doctrine of Christianity is that God intervened in human history in the person of Jesus Christ in a unique way; and that quickly became understood as the doctrine that in Jesus Christ God became man. In AD 451 the Council of Chalcedon formulated that doctrine in a precise way utilizing the current philosophical terminology, which provided a standard for the orthodoxy of subsequent thought on this issue. It affirmed its belief in ‘our Lord Jesus Christ, … truly God and truly man, … in two natures … the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person’. One individual, one thing that is; and being a rational individual, one person. An individual's nature are those general properties which make it the sort of individual it is. The nature of my desk is to be a solid material object of a certain shape; the nature of the oak tree in the wood is to take in water and light, and to grow into a characteristic shape with characteristic leaves and give off oxygen. Chalcedon affirmed that the one individual Jesus Christ had a divine nature, was God that is; and it assumed that the divine nature was an essential nature.
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Tytarenko, Vita. "Review for a monograph "The Church of Jesus Christ of Latter-day Saints in its history and today " by professors A. Kolodnyi and L. Fylypovychch." Ukrainian Religious Studies, no. 92 (January 3, 2021): 184–86. http://dx.doi.org/10.32420/2020.92.2193.
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Abu Hassan @ Abd Rahman, Hamidah binti, and Md Yunus Abd Aziz. "Keperawanan Maryam a.s dari perspektif Bible dan pandangan al-Quran terhadapnya." ‘Abqari Journal 27 (September 29, 2022): 130–44. http://dx.doi.org/10.33102/abqari.vol27no1.521.
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Mary or Maryam is the greatest woman mentioned in Bible and Al-Quran. God chosen Mary to be a mother while she was yet a virgin. Mary was honored and highly regarded among the Muslims and Christians when she gave birth to Jesus or Isa a.s without any cohabitation with a male. Islam and Christian provide different perspectives on Maryam’s virginity based on the prophecies of their respective scriptures. This article discusses the virginity of Maryam according to the Christian and the Islamic perspectives. This article also aims to compare and analyze the differences of the viewpoints given by using comparative methods, analysis and criticism. Among the important findings of this study is that Christian’s teachings and beliefs about Mary ‘s virginity have a close relationship with Jesus divinity.From the Islamic perspective, the virginity of Maryam and the birth of Isa a.s is one of the great signs of Allah s.w.t. greatness and perfection.
ABSTRAK
Jesus Christ atau Isa a.s dilahirkan oleh seorang perawan suci iaitu Mary atau Maryam a.s. Kedua -dua agama Kristian dan Islam mengiktiraf hakikat tersebut. Namun begitu konsep keperawanan Maryam a.s telah mencetuskan pandangan yang berbeza dari perspektif kedua-dua agama. Justeru penulisan ini adalah untuk membentangkan konsep kelahiran perawan dan kedaraan selama-lamanya Maryam menurut pandangan Kristian dan Islam serta melakukan analisis terhadap asas-asas perbezaan antara kedua agama berpandukan dalil dan hujjah daripada kitab suci masing-masing. Kajian ini adalah berbentuk analisis kandungan yang menggunakan metod kajian perpustakaan. Hasil kajian mendapati bahawa keperawanan Maryam ketika mengandung dan melahirkan Jesus telah mengukuhkan doktrin ketuhanan Jesus Christ pada pandangan penganut Kristian sedangkan Islam melihat ia sebagai tanda kekuasaan dan kebesaran Allah S.W.t ke atas makhluk-Nya.
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Bakker, Freek. "The Image of Jesus Christ in the Jesus Films Used in Missionary Work." Exchange 33, no. 4 (2004): 310–33. http://dx.doi.org/10.1163/1572543042948277.
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AbstractThis article starts with a short introduction to the history of films about Jesus Christ. These were already produced in 1897, within two years of the first ever showing of any film. At first the churches seemed to react positively, but later their attitude reversed. Later yet the churches changed their minds again. Since 1979 the concept of translating the gospel into film language gained an increasing adherence. The theological portraits of Jesus in the two films most used in missions and missionary work are analysed. Furthermore the impact of these films is dealt with.