Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

The Theological Appropriation of the Old Testament by the New Testament

1986 ◽  
Vol 39 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Matthew Black
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Terms ◽  
Biblical Study ◽  
The New Testament ◽  
The Law

To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

Preaching the Law

1960 ◽  
Vol 13 (1) ◽  
pp. 1-32
Author(s):  
Ragnar Bring
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Daily Life ◽  
Religious Tradition ◽  
Know How ◽  
The Core ◽  
The People ◽  
The New Testament ◽  
The Law

In The New Testament the word ‘Law’ is largely equivalent to what we today call the Old Testament. But there are exceptions to this use of the term. The Law sometimes designates the Pentateuch. This is the case in the liturgy of the Synagogue. But for the Jews the term ‘Law’ also could include their entire religious tradition. It governed the daily life of the people—not only in matters of what we call worship, morality, ethics or religion but also in matters legal, social and political. Additions to the commandments found in the Pentateuch and the commentaries that had been added and still were being added, were not thought to be something foreign to the law. It was thought that they simply applied what the Scriptures said. The phrase ‘it has been said to them of old times’ is often understood as being merely a formula of disapproval, since in the Gospels Jesus criticised these rules. But their original purpose was to continue the tradition of which the Scriptures were the core. Their contemporary significance was manifest in the constantly renewed discussion of how they were to be interpreted and applied. For this purpose casuistic rules were needed, that took into account all the concrete situations of life. Thus a lawabiding Jew could always know how he had to act.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

scholarly journals Intermediaries in Jewish Theology: Memra, Shekinah, Metatron

1922 ◽  
Vol 15 (1) ◽  
pp. 41-85 ◽  
Author(s):  
George Foot Moore
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Considerable Extent ◽  
Christian Theology ◽  
Human Form ◽  
The World ◽  
The New Testament ◽  
God The Father

The Christian interpretation of the Old Testament was early set upon finding in it a figure corresponding to the Son, or the Word (Logos), in the New Testament, a divine being, intermediary between God the Father and the world in creation, revelation, and redemption. For Christian theology, with its philosophical presumptions, a God who visibly and audibly manifested himself to men in human form and action was necessarily such a being; the Supreme God, in his supramundane exaltation or his metaphysical transcendence, could not be imagined thus immediately to intervene in mundane affairs. In this assumption and to a considerable extent in their particular interpretations the Fathers had a precursor in the Jewish theologian Philo.

scholarly journals Apocryphal Stories about Angels in "Paley Tolkova"

2021 ◽  
Vol 8 (2) ◽  
pp. 21-27
Author(s):  
I.V. Dergacheva
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Old Russian ◽  
Dionysius The Areopagite ◽  
John Chrysostom ◽  
The World ◽  
The New Testament ◽  
The Creation ◽  
Book Of Genesis

In the Old Russian Palea, which begins with a story about the creation of the world with extensive interpretations borrowed from the works of Severian of Gabala, Basil the Great, the interpretations of John Chrysostom on the Book of Genesis, the works of Epiphanius of Cyprus, “The Six Days” by John the Exarch of Bulgaria, the appearance of the earthly angels precedes the creation of the earthly world. The doctrine of the angelic ranks is based on the testimonies of the Old Testament about seraphim, cherubim, powers, angels and the New Testament information about thrones, dominions, powers, principles, archangels. In early patristics, the classification of heavenly powers belongs to Gregory the Theologian, as well as to Cyril of Jerusalem. The systematic doctrine of the hierarchy of heavenly forces belongs to Dionysius the Areopagite: in his work "On the heavenly hierarchy."

Forgotten Dimensions of Holiness

2011 ◽  
Vol 33 (2) ◽  
pp. 121-146
Author(s):  
James E. Robson
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Main Part ◽  
Divine Presence ◽  
Self Disclosure ◽  
The New Testament ◽  
The Law

AbstractThis article explores a sometimes forgotten dimension of divine holiness, divine holiness as love. It starts by reflecting on an apparent incongruity between the New Testament summary of the law, “You shall love your neighbour as yourself ” (Lev 19:18) and that verse’s context in Leviticus, where a more probable summary is the call, “Be holy for I, YHWH your God, am holy” (Lev 19:2). It examines the significance of the conjunction of Lev 19:2 and 19:18, and argues that it is appropriate to speak of love as a dimension of divine holiness. In the main part of the article, which looks at the Old Testament more widely, including Exodus, Ezekiel, Isaiah, Hosea and the prayer life of Israel, divine holiness as love is evident on closer examination in three ways: holiness and self-disclosure, holiness and saving activity, and holiness and divine presence.

The New Testament, Mosaic Law and Ecclesiastical Law Today

2005 ◽  
Vol 8 (36) ◽  
pp. 60-66
Author(s):  
Anthony Bash
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Natural Law ◽  
Human Beings ◽  
Ecclesiastical Law ◽  
Positive Law ◽  
The New Testament ◽  
The Law ◽  
Mosaic Law ◽  
Common Misconceptions

This article explores the New Testament's critique of Old Testament law, a genus of positive law. It looks at the applicability of that critique to modern ecclesiastical law: The article identifies three common misconceptions about the view of the New Testament concerning Old Testament law, and then sets out what the New Testament does say about Old Testament law, principally from the writings of St Paul. The principles underlying the New Testament's critique are established. The critique is made not on natural law grounds but on pragmatic and utilitarian grounds. The grounds of the critique are (i) the efficacy of the law to achieve its true intent; and (ii) the extent to which human beings exaggerate the usefulness of Old Testament law.

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