Journal articles: 'Son of God'

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MEYER, J. R. "Athanasius' Son of God." Recherches de Théologie et Philosophie Médiévales 66, no. 2 (December 12, 1999): 225–53. http://dx.doi.org/10.2143/rtpm.66.2.530066.

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Owen, Matthew, and Fred Sanders. "Editorial: The Son of God." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 1–2. http://dx.doi.org/10.14428/thl.v3i1.18423.

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For as long as the Christian church has been working out its understanding of the second person of the Trinity, it has employed analytic philosophical reflection to sharpen theological comprehension. In recent times, there has been a rekindled appreciation for the employment of analytic reflection in the service of theology. Analytic theology has established itself as a way of doing theology that employs analytic philosophical analysis in the project of faith in divinely revealed truths seeking understanding. In this issue, the fresh insights of analytic theology are applied to a theme most central to Christian theology—the Son of God.

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Wesseling, Ari. "David Joris 'Son of God'." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 71, no. 1 (1991): 50–57. http://dx.doi.org/10.1163/002820391x00032.

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Achtemeier, Paul J., Seyoon Kim, and Barnabas Lindars. ""The 'Son of Man'" as the Son of God." Journal of Biblical Literature 105, no. 2 (June 1986): 332. http://dx.doi.org/10.2307/3260417.

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MAKIN, MARK. "God from God: the essential dependence model of eternal generation." Religious Studies 54, no. 3 (April 10, 2018): 377–94. http://dx.doi.org/10.1017/s0034412518000197.

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AbstractAccording to the doctrine of eternal generation, the Son is eternally begotten of the Father. Although the doctrine is enshrined in the Creed of Nicaea and has been affirmed by Christians for nearly 1,700 years, many Protestants have recently rejected the doctrine. Eternal generation, its detractors contend, is both philosophically and theologically suspect. In this article, I propose a model of eternal generation and demonstrate how it avoids standard philosophical and theological objections. Eternal generation, I argue, can be understood as a form of essential dependence. To say that the Son is begotten of the Father is just to say that the Son essentially depends on the Father. The essence of the Son involves the Father, but not vice versa.

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Owen, Matthew, and John Anthony Dunne. "The Son of God and Trinitarian Identity Statements." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 33–59. http://dx.doi.org/10.14428/thl.v2i3.18413.

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Classical Trinitarians claim that Jesus—the Son of God—is truly God and that there is only one God and the Father is God, the Spirit is God, and the Father, Son, and Spirit are distinct. However, if the identity statement that ‘the Son is God’ is understood in the sense of numerical identity, logical incoherence seems immanent. Yet, if the identity statement is understood according to an ‘is’ of predication then it lacks accuracy and permits polytheism. Therefore, we argue that there is another sense of ‘is’ needed in trinitarian discourse that will allow the Christian to avoid logical incoherence while still fully affirming all that is meant to be affirmed in the confession ‘Jesus is God.’ We suggest a sense of ‘is’ that meets this need.

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Fennema, D. A. "John 1.18: ‘God the Only Son’." New Testament Studies 31, no. 1 (January 1985): 124–35. http://dx.doi.org/10.1017/s0028688500012960.

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Mayabubun, Liberatus, and Johanis Luturmas. "Identitas Yesus Sebagai Anak Allah Menurut Lukas 3:21-22." Media (Jurnal Filsafat dan Teologi) 3, no. 1 (March 7, 2022): 45–62. http://dx.doi.org/10.53396/media.v3i1.28.

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This essay discusses the identity of Jesus as the Son of God according to Luke 3:21-22. By using the historical-critical method, the author intends to underline the main message of Luke 3:21-22 that witnesses Jesus Christ as the Son of God. His identity comes from God Himself. At the baptism in the Jordan river, God declared before many people that Jesus was His beloved Son. The identity of Jesus as the Son of God reveals a special relationship between Jesus and His Father. The relationship is not a biological relationship between father and son, but a divine one. Jesus is the Son of God who was anointed to bring salvation to mankind.

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Veri, Esap. "STUDI APOLOGETIK KRISTEN TERHADAP KONSEP ANAK ALLAH YANG DITERAPKAN PADA PRIBADI YESUS KRISTUS." Jurnal Misioner 1, no. 2 (November 26, 2021): 226–51. http://dx.doi.org/10.51770/jm.v1i2.16.

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In this satudy the author discusses the concept of the Son of God which is applied to the person of Jesus Christ in the study of Apologetics. This topic is controversial because it often distors theological understanding as if the Christian faith teaches that God has biological children and this creates a theological misunderstanding. This sometimes understood by non-Christian.Therefore, the author will use the study of literature in research in order to explain the phenomenon under study.This study shows that the concept of the Son of God is not a concept that means the biological son of God. But the concept of the son of God is a concept that has meaning: first, Jesus is equal to God the Father. Second, Jesus Christ is the unique Son of God as well as having a personal relationship with the Father, so that it is the Son who reveals the entire existence of the Father. who has uniquely revealed the exixtence of the Father.

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Hermawan, Peter. "Penciptaan, Kejatuhan Manusia dalam Dosa dan Puncak Sejarah Keselamatan pada Kristus dalam Perspektif Gereja." Felicitas 2, no. 2 (October 25, 2022): 107–18. http://dx.doi.org/10.57079/feli.v2i2.80.

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The Nicene-Constantinople creed very clearly recognizes God the Father as the Creator of this universe. Man was created in the image of God, both male and female. According to Genesis 1:27 God created everything in this world really good and beautiful. Classical Creation Theology says that God created this world from something that did not exist before (creatio ex nihilo). The creation story in Genesis 1 illustrate that God created everything in this world in an orderly and systematic way. However, due to Adam's disobedience to God, humans who were originally created very noble and in the image of God experienced separation. As a result of this original sin, it lost the sanctity and justice of its nature when it was first created. But because of God's mercy, He gave God's only begotten Son, the Word of Truth, to save and redeem mankind from sin through His sacrifice on the cross. In order for humans to obtain that great salvation, humans must have faith in God who has given redemption through His Only Begotten Son, Jesus Christ. The manifestation of this faith is to receive the Sacrament of Baptism.

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Root, Terry. "Apathy or Passion? The New Testament View of God the Father at the Cross." Evangelical Quarterly 88, no. 1 (April 26, 2016): 3–21. http://dx.doi.org/10.1163/27725472-08801001.

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The classic theistic doctrine of an immutable God, unaffected by anything outside of God and apathetically incapable of suffering, underpins many atonement theories which project only the suffering of Jesus at the cross. That view is heavily dependent upon the continuing acceptance of the theological paradox of the immutable divine Father and the suffering divine Son. This essay argues that this view is too narrowly christological, lacking in theological context and unsupported by the New Testament witness to the unique relationship and unity of purpose in action of the Father and the Son. It further argues that when that narrow christology is contextualised by the theology of the New Testament witness a picture emerges of God the Father united in suffering love with God the Son at the cross to redeem creation from the effects of sin. Additionally it demonstrates that divine action in Christ’s resurrection and exaltation, as explicitly described within the New Testament witness, strengthens the hypothesis that both the Father and the Son willingly undertook the sacrificial suffering necessary to achieve their unity of purpose.

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Schmitt, John J. "Israel as Son of God in Torah." Biblical Theology Bulletin: Journal of Bible and Culture 34, no. 2 (May 2004): 69–79. http://dx.doi.org/10.1177/01461079040340020301.

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Williams, Stephen N. "The Resurrection of the Son of God." International Journal of Systematic Theology 6, no. 4 (October 2004): 421–31. http://dx.doi.org/10.1111/j.1468-2400.2004.00145.x.

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Hermawan, Peter. "Kesehakikatan Bapa, Putra, dan Roh Kudus dalam Perspektif St. Athanasius dan Relevansinya dalam Dei Verbum Art. 2-4." Felicitas 3, no. 1 (July 21, 2023): 17–30. http://dx.doi.org/10.57079/feli.v3i1.102.

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The early church believed that Jesus Christ is the resurrected Son of God and the Savior who is inseparably and incomparably united with the Father. However, faith in the Trinity became problematic when Christianity entered the realm of ancient Greek thought. In the 4th century AD, there were heretics called Arianism and semi-Arianism, Pneumatomachoi. The followers of Arianism did not recognize the Son's relationship with God the Father. The Pneumatomachoi, on the other hand, did not believe in the attribution of the Holy Spirit to God the Father and the Son. St. Athanasius, a member of the Council of Nicene I, sought to defend the inerrancy of God the Father, Son, and Holy Spirit from the dangers of the heretics of Arianism and semi- Arianism. St. Athanasius in the face of Arianism asserted that the Son was not created, but born. Thus, God the Father and the Son are one. Then, confronting Semi-Arianism, St. Athanasius said the Holy Spirit is one with the Father and the Son and is not created. The Holy Spirit comes from the Son. Dei Verbum art.2-4 also states that God the Father, Son, and Holy Spirit are one as taught by St. Athansius.

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Kim, Heyng-Gen. "God-Understanding of Meister Eckhart and The Life of Son of God." Theological Forum 56, no. ll (June 2009): 161–96. http://dx.doi.org/10.17301/tf.2009.56..006.

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Nodes, Daniel J. "Scholasticism and New Philology: Giles of Viterbo, O. E. S. A. (1469–1532), On Divine Generation." Traditio 57 (2002): 317–40. http://dx.doi.org/10.1017/s0362152900002786.

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From the earliest Christian centuries, the doctrine of divine generation brought forth an abundant and controversial literature. From the Father-Son terminology in the Old and New Testaments, to the Gospel of John's repeated naming of Christ as, unigenitus a patre, only begotten of the Father, to the Nicene-Constantinopolitan Creed's proclamation of “God from God, Light from Light, True God from True God, begotten not made, of one essence with the Father,” to the Council of Chalcedon's proclamation that the divine Son was “begotten before all ages of the Father according to the Godhead,” the articulation was vast and prolific. Further, the formula that emerged victorious and enduring in late antiquity still challenged and urged later theologians to write treatises on the doctrine for centuries to come. That the Father is presented as uniquely the Father of the Son, and the Son uniquely the Son of the Father is a dogmatic formula based on revelation, but how God begets God without either making himself or another God was a question formulated to approach theologically the complexities of the divine Trinity, particularly the relation among the three distinct divine persons in one divine nature.

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Bingham, D. Jeffrey. "Athenagoras on the Divine Nature: The Father, the Son, and the Rational." Perichoresis 17, no. 1 (March 1, 2019): 55–64. http://dx.doi.org/10.2478/perc-2019-0010.

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Abstract This essay demonstrates that Athenagoras’ theology is primarily concerned, not with the creative activity of God, as L.W. Barnard has argued, but rather with the immateriality of the divine nature and the unity of the Father and the Son. It is this two-fold basis of distinction and unity that makes the apprehension of God possible only by mind and reason. Since the divine nature is heavenly and immaterial, such apprehension cannot occur in the physical realm as promoted in pagan worship, but must take place in the mind through the Son, who is the Logos or Mind, the Reason and Wisdom of the Father. Athenagoras’ assertion that the immaterial God can only be apprehended by reason emphasizes the distinction between God and matter, while the unity of the Father and Son in God’s acts and teachings highlights the role of reason in the soul’s apprehension of the divine. One must be conformed to the Son, who is the Reason of God, in order to apprehend God the Father, and Athenagoras evokes the ethical dimension of reason in the soul’s apprehension of the divine. As the soul follows the Son in obeying his teachings, it is conformed to the Son, thereby becoming rational and engaging in rational worship, focusing on the heavenly rather than the earthly. Thus it is in ethical conduct that Christians are essentially pure in spirit and rational in worship, as they are directed by the Son, who is unified with the Father, to apprehend the immaterial God.

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Doherty, David A. "Does Luke Replace “Son of God” with Non-filial Language?" Bible Translator 75, no. 1 (April 2024): 37–49. http://dx.doi.org/10.1177/20516770241235550.

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In 2005 missiologist Rick Brown argued on the basis of Synoptic parallels that, in a few cases, Luke translates Son of God language with non-filial language, especially the term “Christ.” The argument supported the practice of using non-filial renderings of Son of God language in Bible translations made for Muslims, the stated intent being to convey the meaning of the text more clearly and to avoid offense and misunderstanding. This article tests Brown’s claim, mainly by considering the literary relationships between the Synoptic Gospels and by examining every Lukan parallel of Markan and/or Matthean Son of God language used with reference to Jesus. The results of the investigation contradict Brown’s thesis, showing that the relevant Lukan texts do not provide direct support for the rendering of Son of God language with non-filial language.

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MACKIE, SCOTT D. "Confession of the Son of God in Hebrews." New Testament Studies 53, no. 1 (January 2007): 114–29. http://dx.doi.org/10.1017/s0028688507000070.

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Hebrews is addressed to a community whose waning commitment may lead to a complete abandonment of their Christian identity. In response, the author crafts an imaginative and powerful exhortation that centers on Jesus' identity as the Son of God. The author first dramatizes the Son's exaltation, emphasizing the Father's declaration of Jesus' sonship, the Son's reciprocal confession of the Fatherhood of God, and the Son's conferral of family membership upon the recipients. The recipients are then called upon to participate in this pattern of mutual familial confession in two strategic hortatory passages: 4.14–16 and 10.19–25. These two exhortations to confess Jesus as the Son of God are intended to bring a halt to their wavering commitment and solidify their identity as siblings of the Son.

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Collins, Adela Yarbro. "Mark and His Readers: The Son of God among Greeks and Romans." Harvard Theological Review 93, no. 2 (April 2000): 85–100. http://dx.doi.org/10.1017/s0017816000016710.

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In his influential work,Kyrios Christos, Wilhelm Bousset confessed that he had vacillated and was still vacillating on the question of whether the creation of the title υἱòς θɛo⋯ (“Son of God”) as an epithet for Jesus ought to be attributed to the earliest community of his followers in Palestine. He tentatively took the position that the oldest community of followers of Jesus described him as the παῖς θɛo⋯ (“Servant of God”) in a messianic interpretation of the servant-poems of Second Isaiah. This epithet, he thought, was in considerable tension with the notion of Jesus as the Son of God, making it unlikely that both epithets originated in the same context. He argued that the statement of the divine voice in the scenes of baptism and transfiguration, “You are my Son,” is a tradition that circulated in the earliest community but that this address is a far cry from the title “Son of God.” He was thus inclined to conclude that this title originated “on Greek ground, in the Greek language.” He argued that the confession of Jesus as the Son of God by the Gentile centurion in Mark 15:39 cannot be understood as a recognition of Jesus as the Jewish messiah. Rather, “Son of God” was the formula chosen by the evangelist to express the identity of Jesus Christ for the faith of the Gentile Christian community.

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Šehović, Amina. "Aleksandar Veliki, “sin boga Amona” / Alexander the Great, “son of god Amon”." Journal of BATHINVS Association ACTA ILLYRICA / Godišnjak Udruženja BATHINVS ACTA ILLYRICA Online ISSN 2744-1318, no. 7 (December 28, 2023): 59–83. http://dx.doi.org/10.54524/2490-3930.2023.59.

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Alexander the Great, one of the greatest rulers the world has ever seen, in his conquests, among other things, reached Egypt. The focus of this paper is on the influence that Egypt had on Alexander the Great and the influence that Alexander had on Egypt. Particular attention was paid to the writings of various historical sources about Alexander’s stay in Egypt. The Egyptian aspect of Alexander’s life is very important. This country influenced Alexander to get lost in his desires. One of the big questions the paper deals with is whether Alexander really believed that he was the son of the god Amon / Zeus. For the Egyptians, Alexander was the savior. For Alexander, Egypt was a picture of what he wanted to be, and what kind of relationship he wanted to have with people. For a man who did not lose battles, a man who crossed a great path to worship Amon, a man who came to the land he conquered and received treatment, not like a conqueror but a liberator it may not have been hard to believe that he was something more than a ruler himself. For Egypt, the new ruler was not cruel to them. He was their friend. So they accepted him and accepted those who came after him as their own. Alexandria in Egypt, what is considered one of the greatest achievements of Alexander’s conquests, was something new – the center of Hellenistic culture, far from Hellas. In addition to the topics mentioned in the paper, attention is paid to Alexander’s legacy in Egypt and his body in Alexandria as well. The aim of the paper is to review Alexander’s stay in Egypt. A good part of the work is seen through the prism of Alexander’s stay in the temple of the god Amon. The reason for this is the influence that “conversation with Amon” had on this great ruler, but also the fact that through the journey to the temple, Alexander wanted to show the Egyptians what kind of ruler he would be.

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Cox, Kendall. "The Parable of God." Journal of Reformed Theology 13, no. 3-4 (December 6, 2019): 215–37. http://dx.doi.org/10.1163/15697312-01303009.

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Abstract In the middle of his account of justification and sanctification, Karl Barth turns to Luke 15:11–32, the Parable of the Lost or Prodigal Son. Interpreting it in the context of the whole Gospel, he draws an apparently unprecedented association between Jesus Christ and the younger son, who goes into the far country and squanders his existence. This provocative christological reading arises from a profoundly intertextual imagination, and its coherence emerges as it is aligned along the referential correlates Barth evokes. In his comprehensive theological retelling, this paradigmatic tale of grace becomes the parable not only of reconciliation, but also of election, and finally of God.

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COLLINS, JOHN J. "The Background of the "Son of God" Text." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 51–61. http://dx.doi.org/10.2307/26422319.

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Abstract E. M. Cook has proposed that the background of 4Q246 is to be found in Akkadian prophecies (BBR 5 [1995] 43–66). This interesting suggestion has the merit of expanding the horizons of the discussions, but it is not ultimately persuasive. 4Q246 has far closer parallels, both in its visionary genre and in actual phraseology, in the Book of Daniel. The argument that the "son of God" should be understood as a negative figure is in no way corroborated by the alleged Akkadian parallels. The argument still depends on the assumption that there is a single turning point in the text, and that everything before it is negative. This assumption is not warranted by comparison with other apocalyptic texts. By far the closest parallel to the language of 4Q246 about the "son of God" is found in the Gospel of Luke, where the "son of God" is associated with "the throne of David his father" and so is explicitly messianic.

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COLLINS, JOHN J. "The Background of the "Son of God" Text." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 51–61. http://dx.doi.org/10.5325/bullbiblrese.7.1.0051.

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Abstract E. M. Cook has proposed that the background of 4Q246 is to be found in Akkadian prophecies (BBR 5 [1995] 43–66). This interesting suggestion has the merit of expanding the horizons of the discussions, but it is not ultimately persuasive. 4Q246 has far closer parallels, both in its visionary genre and in actual phraseology, in the Book of Daniel. The argument that the "son of God" should be understood as a negative figure is in no way corroborated by the alleged Akkadian parallels. The argument still depends on the assumption that there is a single turning point in the text, and that everything before it is negative. This assumption is not warranted by comparison with other apocalyptic texts. By far the closest parallel to the language of 4Q246 about the "son of God" is found in the Gospel of Luke, where the "son of God" is associated with "the throne of David his father" and so is explicitly messianic.

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BRAY, GERALD. "THE ETERNAL “SUBORDINATION” OF THE SON OF GOD?" UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 47–64. http://dx.doi.org/10.35285/ucc4.1.2018.art3.

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The relationship between the Father and the Son in the Trinity can be described in terms of “eternal subordination,” but it is unhelpful to do so. The New Testament uses the language of subordination with respect to this relationship only in 1 Corinthians 15:28, and then with a very specific act in mind. The word also has Arian connotations that are best avoided. The submission of the Son to the Father is a voluntary act of mutual love, not something imposed or made inevitable by their personal identities. The divine analogy for the marital bond is that of Christ and the church, not of the Father and the Son.

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Dunn, J. D. G. "Review: The Resurrection of the Son of God." Journal of Theological Studies 55, no. 2 (October 1, 2004): 628–32. http://dx.doi.org/10.1093/jts/55.2.628.

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Mowery, Robert L. "Subtle Differences: the Matthean "Son of God" References." Novum Testamentum 32, no. 3 (1990): 193–200. http://dx.doi.org/10.1163/156853690x00061.

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Al-Salihi, Wathiq I. "Two cult-statues from Hatra." Iraq 58 (1996): 105–8. http://dx.doi.org/10.1017/s002108890000320x.

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The documentary evidence, namely the Aramaic inscriptions, discovered during the excavation of a small shrine at Hatra testifies to its dedication to the worship of Gnd', the god of Fortune. The façade of the lintel of the cella's entrance is incised with an inscription [406] asking that a certain Nšryhb, son of Tymly, and Bdy, son of šmšgrm, be remembered before (the god) Gnd' of Rmgu. The lintel of the niche is carved with a similar inscription, which prays that Hywš' the priest and R/Dbby' be remembered in the presence of Gnd' (the great). On the evidence of the lintel this god was thus endowed with two titles: the one indicates the association with Rmgu, and the other is the epithet “great” (rb'). Another important inscription [408] labels him with both appellatives: gd' rb' dy rmgu, “great Gd' (Gnd') of Rmgu“. As to the identity of Rmgu, a very important but damaged stele was found in situ in the niche of the cella. The stele portrays two adults and a boy in the process of feeding incense on to a fire altar. Three short accompanying inscriptions, two of which are incomplete, inform us that these persons are Rmgu, his son Šmš'qb and his grandson Tymlt. So apparently Rmgu was the chief of a wealthy tribe who had built a shrine and dedicated it to his favourite divinity, Gnd'. In due course this god became known by the name of his benefactor, probably to distinguish him from other similarly designated deities. It was a common religious practice at Hatra for tribes, chiefs and nobles to build and consecrate shrines and temples to particular gods. Among the well-known examples are: the shrine of Iššarbel (V), constructed by Nsru Mry', the Lord of Hatra in the years between A.D. 114 and 135; the shrine of Nergal (VIII), built by two tribes, Taimu and Bl'qb; and the shrine of Nebo (XII), erected by Šmš'qb, an architect.

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Kunka, Sławomir. "Miłość Boga w nauczaniu Jana Pawła II." Verbum Vitae 23 (June 30, 2013): 225–43. http://dx.doi.org/10.31743/vv.1555.

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To talk about God’s love is to talk about God Himself, because “God is love” (1 John 4:8). God’s love for men is, in the teaching of John Paul II, the foundation of the papal proclamation. Its source is the inner love of the Holy Trinity. The present article discusses the statement of St. John, who says that “God is love” (1 John 4:8). This statement speaks of the essence of God in the aspect of Trinity’s inmost being and in terms of the economy of salvation. The article also takes up the issue of love of the Father and of the Son, and the question of the Holy Spirit as the Love of the Father and the Son. The Third Person of God, coming from the Father and the Son, is the Breath of Their mutual Love.

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Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (May 18, 2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.

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Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.

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Kuśmirek, Anna. "Zobaczyć Ojca w Synu w Ewangelii św. Jana." Verbum Vitae 16 (December 14, 2009): 145–59. http://dx.doi.org/10.31743/vv.1528.

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The Fourth Gospel lays great emphasis on seeing, on seeing the work of the Father in the work of Jesus, on seeing the Father's glory, and even on seeing the Father himself in the Son. The article explores the verses in which seeing Jesus include seeing God or Father (J 6,62; J 1,18;12,45; 14,9). The Fourth Gospel limits “seeing God” to Jesus alone (1,18; 6,45-46). His vision of God bas unique character because only the Son has seen the Father. The disciples see Jesus, or God as manifested in and through Jesus (14,9). Johannine concept of seeing operates on two different levels. The first is that of physical seeing experienced by those who actually saw Jesus and works he did. The second level is that o f spiritual seeing, or faith. Some who physically saw also went on to see by responding in faith that means seeing involves faith to the revelation of God in Jesus Christ. To see the Father in the Son is to see the Son and so to come to perceive or understand their relationship and their unity.

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Jantzen, Grace. "‘Where Two are to Become One’: Mysticism and Monism." Royal Institute of Philosophy Lecture Series 25 (March 1989): 147–66. http://dx.doi.org/10.1017/s0957042x00011305.

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(1) If you would know God, you must not merely be like the Son, you must be the Son yourself.With these words Meister Eckhart encapsulates the aim of Christian mysticism as he understood it: to know God, and to know God in such a way that the knower is not merely like Christ but actually becomes Christ, taken into the Trinity itself. Eckhart speaks frequently of this in his sermons.

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H, Hendi. "PANDANGAN PENGAKUAN IMAN NICEA-KONSTANTINOPEL (KREDO NICEA) TENTANG DOKTRIN ALLAH TRITUNGGAL." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 19–40. http://dx.doi.org/10.46965/jtc.v3i1.249.

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AbstractThe article describes the doctrine of the Holy Trinity according to the views of the Church Fathers formulated in a Nicene and Constantinople Creed (Nicene Creed). There are many errors and debates about this doctrine throughout the ages including today. This article is important because it puts the right theological foundation, which is orthodox understanding (straight teaching) about the Trinity. The author will describe the 8 points of the Nicene Creed and interact with the Scriptures and the writings of the Church Fathers. The Holy Trinity is essentially One God in Three Persons or Three Persons in One Essence or the Essence of God, namely the Father is God, the Son is God, and the Holy Spirit is God so the Trinity God does not speak about the number of God but the existence of God . It is called the Father because He is the source of everything including the Son who is His Word begotten or comes out from the Father and the Holy Spirit which is the breath or source of life from the Father himself. The Word and the Holy Spirit are a necessity in the FatherKey words: Trinity, Father, Son, Holy Spirit, Nicea, Constantinople, Father of Church, Essence

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Md Rasip, Zaifuddin. "The Term Son of God as a Proof of Jesus' Humanity: A Biblical Analysis." IJUS | International Journal of Umranic Studies 6, no. 2 (November 25, 2023): 73–85. http://dx.doi.org/10.59202/ijus.v6i2.750.

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Trinity is the most important doctrine in Christianity. The concept of the Trinity has made Jesus divine. One of the arguments that is often used as proof of Jesus' divinity is that the term "Son of God" as it is found in the Bible. The focus of this paper is to examine the term “Son of God” as stated in the Holy Bible as a proof of Jesus' divinity or in fact it is a proof of his humanity. The main objective of this research is to discover the meaning of the term Son of God in the context of the Old Testament and New Testament. The research also examines the verses in the Bible which confirm the humanity of Jesus. Since the paper discuses fundamental doctrines in Christianity, the method of the study involves extensive textual analysis. The result of the study shows that the term “Son of God” cannot be understood in the literal sense, rather in its metaphorical sense.

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Torrance, T. F. "Karl Barth and the Latin Heresy." Scottish Journal of Theology 39, no. 4 (November 1986): 461–82. http://dx.doi.org/10.1017/s0036930600031070.

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It was a fundamental principle of the great Athanasius that to approach God through the on and call him Father is amore devout and accurate way of knowing him than to approach him only through his works by tracing them back to him as their uncreated Source. To know the Father through his Incarnate Son who is of one and the same being as God is to know him strictly in accordance with what he is in his own being and nature as Father and Son, and as Holy Spirit, which is the godly and the theologically precise way. On the other hand, to seek knowledge of God from what he has created out of nothing would be to operate only from the infinite distance of thecreature to the Creator, where we can think and speak of God only in vague, imprecise and negative terms, for what God has created out of nothing does not tell us anything about who God is or what he is like in his own being. It is through God alone that we may know God in accordance Cross with his nature. We may know God in truth only as we are given access to him as Father through Jesus Christ his Incarnate Son and in his one Spirit, an access opened to us as we are brought near to God and are reconciled to him through the Cross (Ephesians 2.14–18).

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Batugal, Maria Leodevina C. "Coming Home: The Spiritual Journey of the Prodigal Son." European Journal of Theology and Philosophy 1, no. 4 (August 16, 2021): 31–33. http://dx.doi.org/10.24018/theology.2021.1.4.37.

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In this article, I reviewed the passage of the Prodigal Son in the context of the Lukan perspective and the reader then, is referred to Luke 15: 11-31. This parable gives us an image of a loving and forgiving God whose mercy endures forever. This is the greatest love story which presents the depths of God’s love. Several biblical scholars disclose that this parable guides us to new hope by allowing God to love, forgive us and accept his saving love.

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Ejenobo, David T. "An African Interpretation of Paul’s Understanding of The Holy Spirit." European Scientific Journal, ESJ 12, no. 32 (November 30, 2016): 426. http://dx.doi.org/10.19044/esj.2016.v12n32p426.

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The doctrine of the trinity has generated a lot of controversies down the centuries among New Testament scholars. The problem generated by scholars to dissect the Personhood of God has resulted in various shades of interpretations on the relationship between God the Father, the Son and the Holy Spirit. It is against this background that this paper seeks to examine Paul’s understanding of the Holy Spirit viewed against the backdrop of the doctrine of the Trinity. This study adopted the textual critical method to examine the various nuances of Paul’s allusion to the Holy Spirit with a view to situating them within a proper understanding of the concept of the trinity. The author discovered that for Paul there is no personality distinction between God the Father, the Son and the Holy Spirit, since man encounters these “persons” in the spiritual realm. Applying the hermeneutical method of contextual interpretation, the author is of the opinion that for the African, conceptualizing God within the realm of the Spirithood of God would be a more practical way of describing the activities of God the Father, the Son and the Holy Spirit than the Western conceptualization of the Three Persons in on Godhead.

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Robbins, Vernon K. "Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire." Religion & Theology 18, no. 3-4 (2011): 334–50. http://dx.doi.org/10.1163/157430111x631016.

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AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.

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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.

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Boyarin, Daniel. "Daniel 7, Intertextuality, and the History of Israel's Cult." Harvard Theological Review 105, no. 2 (March 30, 2012): 139–62. http://dx.doi.org/10.1017/s0017816012000478.

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Professor Hanan Eshel, in memoriamAncient and modern readers have offered two basic interpretations of the “[One like a] Son of Man” () in Dan 7:13. One line of interpretation holds that the One like a Son of Man is a symbol of a collective, namely, the faithful Israelites at the time of the Maccabean revolt.1 The other basic line of interpretation sees the One like a Son of Man as a divine figure of one sort or another, a second God, a son of God, or an archangel.

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Bryndin, Evgeny. "Formation of Christian Harmonic Civilization." Journal of Research in Social Science and Humanities 2, no. 5 (May 2023): 40–44. http://dx.doi.org/10.56397/jrssh.2023.05.08.

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The formation of Christian civilization is the providence of the Creator. Its formation is carried out by the spiritual interaction of people and nations under His guidance. When the New Testament time came, the Heavenly Father sent His Only Begotten Son to preach the Kingdom of God. The Incarnate Son of God, Jesus Christ, taught and sent the Apostles, under the guidance of the Holy Spirit, to preach the Kingdom of God to all nations (Acts of the Apostles). So God laid the foundation for the formation of Christian civilization. The kingdom of God is within us as righteousness, peace and joy in the Holy Spirit. Unrighteous people will not inherit the Kingdom of God. Our bodies are a temple for the Holy Spirit and we are not our own. In the New Testament time, believing Christians move in procession to the miraculous temple of God of the new earth and new heaven, forming God’s people of an Orthodox harmonious civilization.

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Adiprasetya, Joas. "Dua Tangan Allah Merangkul Semesta." Indonesian Journal of Theology 5, no. 1 (June 24, 2018): 24–41. http://dx.doi.org/10.46567/ijt.v5i1.33.

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This article proposes a Trinitarian imagination that demonstrates the embrace of the whole universe by the Son and the Holy Spirit, the two hands of God, through the creation and perfection of the universe. Both divine acts take place in the incarnation of the Son and the inhabitation of the Holy Spirit. The Trinitarian perichoretic principle also applies to the relationship between God and creation in such a way that, not only is the whole universe in the Son (panentheism), but so too the Holy Spirit permeates the whole universe (theenpanism). As a result, Christian theology offers a comforting pastoral message, namely, that the universe is never entirely separable from the loving communion of the Triune God.

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Grundtvig, N. F. S. "Skabt i Guds billede. En lidet kendt udredning af Grundtvig fra 1814." Grundtvig-Studier 38, no. 1 (January 1, 1986): 7–10. http://dx.doi.org/10.7146/grs.v38i1.15969.

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Created in the Image of Goda little-known account of Grundtvig from 1814The creation of man in the image of God means according to Grundtvig that man is created with the purpose of resembling the Trinity - Father, Son and Holy Spirit. Man is therefore tripartite, comprising body, soul and spirit, equipped to feel, imagine, and apprehend. As Father, God cannot be truly imagined, since our images are limited by time and space. When man nevertheless sets out to imagine God, it is as Creator, according to the Bible as “the living word” – as the Son. The Holy Spirit then becomes the power that unites the Father and the Son. Grundtvig believes that man must be created with free will, “for otherwise there was something that did not obey Him”, that is, God - namely the human will.However, Grundtvig does not envisage the newly-created man as a perfect image of God, but rather as a healthy new-born baby is “fully-developed” - with the potential to become the perfect image of God. The Fall breaks off this development, occurring as it did because man abused his reason by doubting the truth of God’s word: “of the tree of knowledge of good and evil, thou shalt not eat of it,” for “thou shalt surely die.” Instead man believed the devil’s words, which were lies, and let his reason serve his desire. If we doubt that we participate in this sin, we will be convinced “when we realise how little abhorrence we have of such a fall.” This was pride, and this was how we lost our immediate communion with God.This account is found in the first volume of Grundtvig’s second World Chronicle, published in 1814. Only the one volume was published; it has never been reprinted, and is therefore little-known.

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Corns, Thomas N. "“WITH UNALTERED BROW”: MILTON AND THE SON OF GOD." Milton Studies 42 (January 1, 2002): 106–21. http://dx.doi.org/10.2307/26395803.

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Nolland, J. "No Son-of-God Christology in Matthew 1.18-25." Journal for the Study of the New Testament 18, no. 62 (October 1996): 3–12. http://dx.doi.org/10.1177/0142064x9601806201.

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Smith, Daniel A. "Book Review: The Resurrection of the Son of God." Theological Studies 66, no. 1 (February 2005): 184–86. http://dx.doi.org/10.1177/004056390506600113.

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Wanamaker, C. A. "Philippians 2.6–11: Son of God or Adamic Christology?" New Testament Studies 33, no. 2 (April 1987): 179–93. http://dx.doi.org/10.1017/s002868850002261x.

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Writing more than fifty years ago Ernst Lohmeyer said of Phil 2. 5–11, ‘Dieser Abschnitt gehört zu den schwierigsten Abschnitten der paulinischen Briefe.’ The passing years have only served to confirm his judgment, and in fact Lohmeyer himself did much to shape the terms of reference for the subsequent investigation of this complex passage by his emphasis on its poetic structure, its traditional character, and its conceptual background. Perhaps the most important trend to emerge in the scholarly research of this passage in the last two decades has been the attention given to whether Phil 2. 6–1 1, the supposed poetic piece in the passage, presupposes or contains a reference to the pre-existence of Christ. Up until the 1960s it was generally assumed that the passage referred to Christ's heavenly pre-existence, and thus R. H. Fuller writing in 1965 could declare the occasional attempts at eliminating the idea of pre-existence from the passage a failure. In light of a series of important investigations which have appeared since then, Fuller's pronouncement can no longer be affirmed unreservedly. The momentum of research may in fact be in the opposite direction. J. Murphy-O'Connor, for example, claims that ‘the notion of pre-existence is only part of the Vorverständnis with which exegetes approach the hymn’ rather than a conclusion derived from the careful investigation of the passage and its backgrounds.

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Craig, William Lane. "Is God the Son Begotten in His Divine Nature?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 22–32. http://dx.doi.org/10.14428/thl.v2i3.16583.

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The doctrine of the Father’s begetting the Son in his divine nature, despite its credal affirmation, enjoys no clear scriptural support and threatens to introduce an objectionable ontological subordinationism into the doctrine of the Trinity. We should therefore think of Christ’s sonship as a function of his incarnation, even if that role is assumed beginninglessly.

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Powell, Mark Allan. "Book Review: The Resurrection of the Son of God." Interpretation: A Journal of Bible and Theology 58, no. 1 (January 2004): 76–78. http://dx.doi.org/10.1177/002096430405800112.

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Hall, Robert G. "Pre-existence, Naming, and Investiture in the Similitudes of Enoch and in Hebrews." Religion & Theology 18, no. 3-4 (2011): 311–33. http://dx.doi.org/10.1163/157430111x631007.

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Abstract Understanding longings of readers of Wisdom, Philo, and the Similitudes of Enoch, can clarify how to respond to a classic conundrum in Hebrews: how can Hebrews conceive God requiting Jesus’ loud cries and tears (Heb 5:7) by instating him as pre-existent divine Son through whom God created the world? Such readers long to conform to what God knows them to be. Hebrews interprets Psalms to assuage this longing, revealing the Son conformed to God’s knowledge and themselves following their forerunner to perfection.

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Journal articles on the topic 'Son of God'

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