After the Middle Agessystematic approaches to Christology were developed. The term "Christology from above" refers to approaches that begin with the divinity and pre-existence of Christ as the Logos the Wordas expressed in the prologue to the Gospel of John. Christology from above was emphasized in the ancient Church, beginning with Ignatius of Antioch in the second century. Other relevant topics of faith are:
Ted Grimsrud—Peace Essays B. We see this revelation most clearly in the life and teaching of Jesus. One of our most sophisticated interpreters of this story has been John Howard Yoder. Christians have tended to miss the social implications of the New Testament story because of assumptions about both politics and Jesus.
Jesus, it has been said, spoke only to the personal sphere or more recently he articulated his ethical expectations in the extreme forms he did because he mistakenly expected history to end very soon. Because Jesus does not speak directly to our social ethics, Christian theology has concluded, we must derive our ethical guidance for life in the real world from other sources: We at least should look at the story itself and discern whether it indeed might have social ethical relevance.
At the very Theology of the cross of jesus essay, the song of Mary in 1: He will challenge the power elite of his world and lift up those at the bottom of the social ladder. From the beginning, this child is perceived in social and political terms.
These words should be understood as naming a vocation more than bestowing some metaphysical status on Jesus. Jesus retreats deeper into the wilderness and there encounters the tempter. The specific temptations Jesus faced all had at their core seductive appeals to his sense of messianic kingly calling.
He could rule the nations, he could gain a following as a distributor of bread to the hungry masses, he could leap from the top of the Temple and gain the support of the religious powers-that-be through his miraculous survival that would confirm his messianic status.
That is, Jesus faced temptations concerning how he would be king. In his home synagogue, Jesus spoke prophetic words from Isaiah that directly addressed social transformation. Jesus brought into the present of his time and place the hope for renewal that Isaiah prophesied. He drew great crowds and acclamation.
However, from the beginning he attracted opposition. As his ministry gained traction, Jesus began to run up against opposition from defenders of the status quo who angrily schemed against him 6: Creating a counterculture In face of this resistance to his message, Jesus moved to create a more formal community of resistance.
He realized that his teachings and actions alone would not bring genuine transformation. He knew that if he himself were removed from the scene, his message would end with him unless he had created social structures that would continue and that would provide a critical mass to embody the message of Jubilee that he proclaimed.
This transformative ethic flowed from a conviction that the promised age of the Spirit indeed had been inaugurated in this community. This community founded on voluntary commitment would provide the resources needed to stand strong in face of the inevitable opposition of the powers that be in the broader society.
So he began to prepare his followers for such consequences. He sought to form them into a community that would embody a way of life that would, on the one hand, embody Jubilee and overcome bondage to the debt-centered culture of which it was a part, and on the other hand, cultivate the inner and outer resources that would empower them to face the likelihood of the cross.
To follow Jesus meant, without qualification, a willingness to share his fate—the fate of one labeled an enemy of the Empire and an enemy of the Temple hierarchy. To follow Jesus meant to accept the accurate designation of a social radical.
Jesus established a community of disciples clearly intending to transform his social world. This community self-consciously organized itself with a clear mission.
Those who joined understood and accepted the expectations and likely consequences of their participation. They accepted expectations for a defined set of practices that set them apart from their wider society. These distinct practices did not stem from a simple desire to be different for the sake of being different, but rather from the profoundly humane characteristics of their social ethics.
He met with adulation, then headed to the Temple where he successfully challenged the standard operating procedures. By driving the money changers out he heightened the sense of conflict with the guardians of the social order.
For those around Jesus who had retained a hope that this social change agent would violently overthrow the present political and religious order, things seemed to be coming to a head.
Jesus clearly did have a political agenda.Theology of Christian Leadership LEAD – D01 LUO The Life of Leaders December 11, Table of Contents I. Introduction 3 II. What is Leadership 3 III. Christian Leadership 3 IV.
This essay states the comparisons of the death and crucifixion of Jesus Christ Socrates. The crucifixion of Jesus Christ is an event that occurred during the 1st century AD. JESUS AND SALVATION: AN ESSAY IN INTERPRETATION ROGER HAIGHT, S.J. Weston School of Theology THE CONCEPT of salvation is central to Christianity. From a historical perspective, the experience of Jesus as savior is the basis from which the Christian movement sprang. This . Theology of the cross pdf essays. Posted on November 21, by. Our school bus essays importance of social media essay essay para sa temang wika ng pagkakaisa essay about romeo and juliet story xenotron dissertation research paper on terrorism pdf digital library of electronic theses and dissertations essay on vietnam and lyndon johnson.
Biblical Perspective 4 V. Servant Leadership 5 VI. Leadership Disciplines 6 VII. Conclusion 7 VIII. Christology (from Greek Χριστός Khristós and -λογία, -logia) is the field of study within Christian theology which is primarily concerned with the ontology and person of Jesus as recorded in the canonical Gospels and the epistles of the New Testament.
This paper, written at the beginning of the second term of Davis's course Christian Theology for Today, At this point we may turn to a detailed discussion of the humanity and divinity of Jesus.
On the Cross, he added to all. In the garden he was in agony and sweated blood. On the Cross, he added to all physical tortures the final agony of feeling God-forsaken." 6. H. R. Mackintosh, The Doctrine of the Person of Jesus Christ (Edinburgh: T.
and T. Clark, ), p. "[The writer's description of Jesus is] . Peter was a theologian of the cross, a theologian of suffering, not a theologian of glory.
He would never understand those theological systems that anticipate an earthly glory age (e.g., Dominionism, Reconstructionism, Prosperity theology), whether a literal years (chiliasm) or a figurative millennial glory brought on by gospel preaching (modern post-millennialism).
Weston School of Theology THE CONCEPT of salvation is central to Christianity. From a historical perspective, the experience of Jesus as savior is the basis from which the Christian movement sprang. This religion arose and contin ues to exist because people experiencae bringe Jesus aorf s .