338,320 research outputs found
Christ Absent and Present: A Study in Pauline Christology
No full textThe aim of this thesis is to contribute to the study of Pauline Christology by examining how Paul conceives of the exalted Christ. In particular it considers the exalted Christ through the lens of his absence and presence. The fact that the exalted Christ can be simultaneously present (e.g. Rom 8:10) and absent (e.g. Rom 8:34) points to the complexity in Paul’s conceptuality. The main argument of this thesis is that if the absence of Christ is carefully delineated then the seeming paradox concerning the presence and absence of Christ actually disappears.
Given that New Testament studies have generally not considered the exalted Christ through this lens, in chapter one we do not present a history of research but provide an entry point to our thesis by examining how two of the 20th Century’s most significant Pauline scholars, Albert Schweitzer and Ernst Käsemann, conceived of the exalted Christ. These two Pauline interpreters are particularly relevant given that they view the exalted Christ in such sharply distinct ways and so help orientate us to the theological issues that are crucial to understanding the nature of the exalted Christ.
In chapter two, we consider a number of texts where Paul expresses the reality of the absence of Christ from the world. We examine a number of passages which indicate that the absence of Christ is a bodily absence since, for Paul, the exalted Christ remains a human being with a discrete, located, human body. Because Christ retains a discrete and distinguishable human body, he is not universally located.
In chapters three and four we turn to investigate three of the most significant modes of the presence of Christ and, in particular, consider how these relate to his bodily absence. In chapter three we consider his epiphanic presence and his dynamic presence. The former is seen in an extended section in 2 Corinthians (2:14-4:12) where Paul repeatedly employs epiphanic language and imagery. The dynamic mode of Christ’s presence is seen in texts where Paul portrays Christ as the agent of his own presence.
Finally, in chapter four we consider the bodily presence of Christ. Here Paul employs the concept of the body to suggest Christ’s intense presence with his people whether individually, corporately or in the Lord’s Supper. This use of body imagery to express the presence of Christ would seem to call into question our suggestion that the absence of Christ might be understood in bodily terms. However, throughout this chapter we see that the bodily presence of Christ is a mediated presence and not an absolute, unqualified presence
The Christian ministry : case studies of preachers of the Churches of Christ in Bicol, Philippines
No full textThis thesis examines the challenges faced by the ministers of religion in Churches of Christ (Restoration Movement) in Bicol, Philippines. The goal is to do theology from below, not from above, as pastoral ministry must come from the experience of those who practice it, not from textbooks. The pastoral perspectives of the dilemmas that the ministers raise are heard, observed, documented, and then reflected upon. To do this, case studies of four preachers are used and the mga problema that they present are explored with them.
As a result, first, I introduce some of those challenges which are perplexing on the ground level and which appear to be under-researched in serious theological circles, especially in an Asian context. Second, I hope that these case studies can be used to stimulate reflection in ministerial and spiritual formation. Third, I document some of the theology and methodology of the Churches of Christ, particularly as practiced in the Philippines.
Chapter 1 explores the dichotomy between the perceived satisfaction in the pastoral ministry with the crisis of role and identity. In particular, issues such as forced exits and stress are presented while baptism and preaching are scrutinized. Chapter 2 centres on the conundrums experienced in planting a new church and being the lone planter. Chapter 3 examines three challenges–the task of ministering in a home congregation, the issue of accreditation in ministerial training, and how the minister can be a success and grow the church. Never far from the thoughts and actions of any of the Bicolano ministers is the problema of poverty, so Chapter 4 considers some of the Filipino, personal, and spiritual complexities of poverty, delineates a number of factors that need to be taken into consideration in any effort to overcome this malady and concludes with a particular reference to ministry
The church as the body of Christ: Ecclesiology in Ephesians in the Light of Eph 1:22-23
No full textThis thesis concentrates on clarifying the significance of αωμα αύτού in Eph 1:22-23, in order to investigate the ecclesiology in Ephesians. In this letter the "body of Christ" is presented not only as a central designation of the church but also as the pre-eminent image for it. Chapter 1 carries out preliminary work for interpreting the passage; that is, it examines the background of the three key words in the passage – κεϕαλη, σωμα, and πληρωμα. Several candidates for each have been cogently suggested by scholars and are investigated as to whether they are influential, and what is the extent of any such influence. Chapter 2 pays attention to Eph 1:22 which includes several words and phrases of great consequence, and which is informative regarding the meaning of σωμα αυτσυ. This chapter looks into not only the use and the significance of Ps 8:6 in v.22a, but also the meaning of δίδωμι, η κεϕαλη ύπερ παυτα. The main concern of this inquiry is to understand how this verse, especially the concept κεϕαλη is associated with σωμα αντσυ. Chapter 3 focuses on the phrase σωμα αυτου itself in Eph 1:23a. This chapter first considers what insight into its meaning is given by the context and by the phrase itself. It then further considers several prominent σωμα-passages (i.e. Eph 2:14-18, 4:1-16, and 5:22-33), and infers the significance of the phrase from implications which these passages provide. These passages imply that the phrase is involved in the two major images, "husband/wife" and "head/body”, and conveys various senses concerning the relationship of Christ and the church. Chapter 4 proceeds to interpret Eph l:23b-c, which includes the second definition of the church, viz. πληρωμα [του Xρίστσυ]. This chapter first deals with four exegetical problems, then attempts to clarify the sense of the "fullness of Christ" and of the cosmic filling of Christ. The purpose of this is to examine how the passage, especially the term πληρωμα, discloses the meaning of αωμα αυτου. This study comes to the conclusion that the key phrase conveys the special unity of the church which it knows with the enthroned Christ, who is her sovereign lord, representative, archetype, supplier, and husband in the marriage relationship
The claim of humanity in Christ : salvation and sanctification in the theology of T.F. and J.B. Torrance
No full textThis thesis critically engages with the Torrances’ claim that all of humanity is in Christ. It explores how God has claimed humanity in salvation and the claim that He has placed upon humanity in sanctification. It argues that this claim upon humanity is not a cumbersome one, for God’s radically objective act of salvation is the basis for the subjective outworking of the Christian life. As we freely participate by the Spirit in the incarnate Son’s filial relationship with the Father, we grow into the ontological reality of who we are in Christ.
Part One critically examines how the salvation wrought for us by the triune God of grace is filial, ontological and objective. It challenges soteriologies that have an overarching federal or external framework which lead to people being thrown back upon their own subjective endeavours to gain salvation. Part Two extends the implications of the Torrances’ soteriology to the outworking of our sanctification. It roots sanctification objectively with
justification in Christ, challenging the belief that, having been justified by God, it is now our part to work out our own sanctification; Affirming humanity’s new eschatological orientation in the risen humanity of Christ, it argues for confidence in the nature of our humanity and in the outworking of sanctification. Thus it challenges external paradigms that can only offer a poor perspective on humanity and demand our own ineffectual efforts. It presents the outworking of sanctification in dynamic, relational terms, rather than static, moralistic terms, as the free gift of participating by the Spirit in the Son’s
intimate communion with the Father
Calvin United Church of Christ Confirmation Class, 1941
No full textA photograph of the 1941 confirmation class of Calvin United Church of Christ with Reverend F. Ujlaki.>~ «71
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Bottom Row: M. Martin, S. Pspp, Rev. Ujlaki, Szilagy, Szilagyi.
2nd Row: J. Varga, L. Orosz, S. Henes, S# Contos, L. Nagy, J. Uekas, R. Bod a,
L. Olah, M. Kovacs.
Calvin United Church of Christ Confirmation Class, 1960
No full textA photograph of the 1960 confirmation class of Calvin United Church of Christ with Pastor Andrew E. Harto.Bottom Row: K. David, 2nd Row: L.
S. Horvath, L. Domini. j>rd. Row:
Pastor Harto, Warren Martindale,
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Nanes, C. Martlndale, D. Patke,
J. Sistayi, R. Farkas, F. Vlsl,
S. Csobadi, H. Gary, Jr.
Calvin United Church of Christ Confirmation Class, 1936
No full textA photograph of the 1936 confirmation class of Calvin United Church of Christ with Reverend F. Ujlaki.tt +1
Bottom Row:", D. Jager, 3. MolnaryRev. tfjlakl, E.
S# Jakab, M# Hetman,
H. 3ioos. 2nd Row: l! Toth, L. Nyitray, S. Makatura,J.^lzsak, J.^engel,^
A. Buzsinszki, J. Molnar, H. Polyacsko,
J. Nanes, A. Varga, J. Rakos.
I. Takacs, 3rd Row: L. Szuca, 3. Kerekea,
"Joining the End to the Beginning" Divine Providence and the Interpretation of Scripture in the Teaching of Irenaeus, Bishop of Lyons
No full textIn this dissertation, the author argues that Irenaeus, Bishop of Lyons in the second century, reads the scriptures as the living proclamation of the Creator by which he creates and forms human flesh and blood. The scriptural narrative originates in God’s creation of all things ex nihilo and traces the movement of humanity toward its eschatological perfection in the incarnate, crucified, and risen Christ. Thus, the author argues that, for Irenaeus, the scriptures are as anthropological as they are theological. The biblical narrative possesses a continuity that is rooted in the substance of the human body. The very body that was created out of the dust in Adam, preserved from the flood in Noah, catechized by the law in Abraham and Moses, and became accustomed to the Spirit in the prophets is assumed by the Son of God from the Virgin Mary, crucified on the tree of the cross, and raised from the grave. The author maintains that Irenaeus views the scriptures as a single narrative describing precisely that flesh and blood given at the eucharistic altar in the fellowship of the church. Irenaeus reads the scriptures, not only in an intimate relationship with the creation of all things in the beginning and their recapitulation in Christ, but also in accord with an ecclesial dimension. The biblical narrative describes the identity of the baptized, who are joined to the body of Jesus through the baptismal and eucharistic life of the church. From this perspective, the author insists that the meaning of the scriptures, for the second century bishop, is not merely rational, moral or mystical, but truly ontological
Communion with Christ and Christian community in 1 Corinthians: a study of Paul's concept of Koinonia
No full textAlthough the concept of χοιυωυια occurs only twice in 1 Corinthians (1:9 and 10:16), each of these two occurrences appears to be highly significant not only for the context in each case but also generally with reference to the character of the Apostle's argumentation in this epistle. In the first passage, which has almost entirely been neglected so far in the many scholarly contributions to the subject of χοιυωυια, the term occurs in the summarizing climax of the letter-opening (1 Cor 1:1-9) which is remarkably packed with theological and christological statements and which is structured by a laudatory description of God's wonderful works in the Corinthians' lives in past (vvA-6) present (v.7a) and future (vv.7b-8). The basic message which Paul wants his addressees to comprehend right from the beginning and which - according to the epistolary I P function of these nine verses - reveals his approach to their many serious problems, culminates in the concept of χοιυωυια, in the salvific communion with Christ crucified, God's Son, their risen Lord, a communion into which they had been called once-for-alI and where God's faithfulness continually preserved them until the end. The other instance in 1 Cor 10:16 is not a Pauline formulation but a presumably catechetical tradition on the Lord's Supper which the Apostle quoted and employed as an argument in the course of his lengthy discussion of the problem of idol-meat (1 Cor 8:1-11:1). Because of the communion (χοιυωυια) with the body and blood of Christ, i.e. the inclusive involvement into Christ's death and resurrection as it is tangibly expressed in the celebration of the Eucharist, any other competing relationships and meal fellowships with idols are necessarily excluded. So, in both cases of χοιυωυια in 1 Corinthians the concept is not an ecclesiological term but rather emphasizes the communion with Christ as the constant constitutive condition of the Christians' individual and community life
The ascending prayer to Christ: theodore Stoudite's defence of the Christ-єikwv against ninth century iconoclasm
No full textTheodore Stoudite (759-826) was at the centre of a revival of patristic learning which equipped him to apply the weight of the Christian tradition to the Byzantine image controversy of the eighth and ninth centuries. In this recovery of the tradition Theodore discovered how the epistemological and ontological demands of both radical divine transcendence and divine active agency in the creative order are met in the incarnate Christ. He concluded that the liturgical expression of this developed theology requires the presence of the Christ- єikwv. The structure of this thesis reflects the single argument of the three-part ‘Avtρρητικοι κατα єικουομάxwv(c. 816). Antirr I and II describe the content of the 754 and 787 Councils, revealing the causes of the theological impasse which prevented the resolution of the controversy. In Antirr I and II Theodore also establishes the ground for his argument in Antirr III by distancing the eighth century Christ- єikwv from its function in former centuries as symbol, pure narrative painting and relic. Theodore defines its contemporary function as liturgical, devotional and doctrinal in character. Written in response to the 815 Council, Antirr III is Theodore's apology for this Christ- єikwv as a legitimate object of лροσκύvησs-. The argument is established within the parameters of the tradition as Theodore carefully defends the circumscribability of Christ in accordance with Chalcedonian Christology. My analysis of the Antirr, assisted by a reading of his letters, reveals that Theodore understands the Christ- єikwv as playing a key role both in the ascetic struggle to free the mind from λογισμοι (distracting thoughts), and in the practice of θєwρια(contemplation) within the Liturgy. The liturgical, doctrinal and devotional Christ- єikwv has become a revealed and formal means by which the worshipper receives a Dionysian άυαγwγη(spiritual uplifting) to the divine presence
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