New Testament Christology - Assignment Example

The Gospel of Jesus Christ I Lesson 2 Question The historical symbol of Mary is understood on the basis that she is the virgin mother of Christ. The new church that Jesus brings is a historical, and this event is tied to His mother Mary. The history construes the occurrences in Jesus’ existence from the viewpoint of God’s strategy: it confirms that God himself was working in Jesus, which confirms that the man Jesus is God himself (Kereszty 84). The Son of God the Father turned into incarnate in Mary via the authority of the Angel (Holy Spirit). For the early believers, what was apparent at the occasion of the renaissance, at the moment of the Jesus’ baptism done by John, was also manifested when Mary conceived Jesus: Jesus is the Son of God and the son of Mary. The aspects that are rooted on theology concerns that the virgin conception reveals the entire being and existence of Jesus Christ demonstrates his filial relationship with His Heavenly father (Kereszty 79). Theologically, the Virginal birth does not confirm the Incarnation, nor does the conception say that it might not have occurred in any other manner. But it does reveal the union of man and God in Christ. Through virgin conception, God made a fresh beginning of the route of the account of his formation by becoming component of it, coming to save fallen humankind from sin. In addition, Jesus is really human (Catechism of the Catholic Church 136-143). The second individual of the Trinity assumed on full human personality while lasting fully God. The Virginal Conception confirms the fact that God’s deliverance of His formation was by grace only. Our humanity, symbolized by Mary, does nothing extra than merely accept and even that recognition is God’s gracious contribution (78). Question 2 The main points Meier makes in The Brothers and Sisters of Jesus in Ecumenical Perspective. Meier offer the famous Catholic-Protestant argument concerning the brothers and sisters of Jesus a main test case (Meier 5). This he based on the concept that Helvidian view more likely than the Epiphanians. One point must be made vivid from the start. The objective of this analysis is not to observe if historical-critical exegesis can explain the question of doctrine and fact instantly with complete certainty. Actually, Meier do not imagine it can. The point Meier makes is that the argument of The Brothers and Sisters of Jesus is divided between the Catholic and Protestants. The Roman Catholics observe them as cousins even though the word cousin could be employed to educate the brother/sister’s concept. It is factual that adelphoi may occasionally signify cousins (Meier 11). It is this: in the lack of convincing exegetical and theological deliberations, people should shun the rarer grammatical applications when the ordinary ones make sense. The brothers and sisters appear to be older than Jesus in the entire Gospel history; however, Jesus is clearly confirmed as the first born of Mary (Meier 26). Protestants maintains they were true siblings of Jesus having the same two parents. According to Meier, from the patristic era to the current, intelligent, learned, and sincere Christians have disagreed and do disagree on this subject since (a) the data are ambiguous and sparse; and (b) the doctrinal stands of a variety of churches have of course influenced scholars, though purpose they try to be (Meier 7). Protestants argue that Mary’s virginity is not oriented on Gnostic doctrine; however, on the appreciative of virginity as a complete consecration to God in undivided and pure love (Meier 26). The womb of Mary could be referred to as the New Ark of the contract outshined by the Holy Spirit, the New Temple forever sacred by God’s existence. The methodology of Meier in writing this article is the historical-critical method. This method has remains evaluable tool, particularly in the region of ecumenical deliberations, where it offers a common stadium, a level playing ground. Meier goals were to give the different perspectives of the topic brothers and sisters of Jesus and leave reader to make an interpretation. Question 3 According to Bauckham in his ‘The Brothers and Sisters of Jesus: an Epiphanian Response to John P Meier’ article, by disagreeing with Meier concepts that Helvidian view more likely than the Epiphanians. The first point than Bauckham makes in his response is that the Epiphanian view is the vital alternative to the Helvidian. Bauckham introduces the concept of parentage of brothers and sisters of Jesus on the basis of the perpetual virginity of Mary. Epiphanian analysis, as it has been conventionally taken, assumes the virginal conception. In this scenario, it denotes that Jesus’ brothers and sisters were not blood relatives of Him at all (Bauckham 688). Bauckham Meier rightly acknowledges that the Hieronymian perspective would deny that Joseph, Mary, Jesus, and his brothers and sisters created a family unit (pericope) much of its force. But the Epiphanian view that reveals Mary the stepmother of Jesus sisters and brothers makes Jesus their adoptive brother, is fairly dependable with this pericope (695). Bauckham denotes that Meier was right that, because the data are ambiguous and sparse, any inferences about the affiliation of Jesus to his brothers and sisters ought to be quite restricted and tentative (700). Bauckam presents a point that Mary virginity is a sign on purity towards God word and whether she remained virgin and never bore Joseph any sons and daughters is not the subject (Bauckham 686-700). The method Bauckham uses is responsive where he debated and responded to Meier writings. The goals of his writing of this article are to debate and give different perspectives contrary to Meier stands. Lesson 2.2 Question 1 “The Holy Family is a unique phenomenon” is a Keresztys comment that denotes the uniqueness of Jesus as Son of David yet Jesus is not a bloodline of Joseph. The Apostolic Church stresses Jesus’ Davidic genealogy. This is an essential fraction of the evidence to hold that Jesus is the Messiah. This is according to prophetic says that can be derived from the various biblical sayings. However, Jesus by no means designates his identity as Son of David. Instead he dares the belief and denotes the Messiah’s strange origins. Some exegetes wrap up that the Davidic source of Jesus does not have historical basis. It was merely created for a theological reason. A debate for the historical legitimacy is that Davidic derivation of Jesus is an ordinary datum of the childhood narratives; even nonetheless each developed separately and sometimes contrasted the other. Paul also foretells the Davidic lineage of Jesus. Both Matthew and Luke assert that Jesus was virginally conceived and that Mary and Joseph were truly partners. Matthew denotes that Joseph is not just a legal father. His openhanded is so real that the youngster truly is his son. The origin act by which Jesus is conceived and his transcendent association to his divine Father does not hinder Joseph’s adoptive parenthood. But constitute the fact and fill it with sense. Joseph is a tool of the Father’s protective and saving love. Joseph wants to separation Mary for terror of getting implicated with a divine secrecy that he got from Mary. This terror must have characterized his approach toward Jesus and Mary. One of the mainly extensively held theories proposes that Matthews description pursues the lineage of Joseph, whereas Lukes genealogy concerns Mary. This explanation would denote that Jacob was Josephs genetic father, and Heli (Marys genetic father) turned out to be Josephs surrogate father, thus putting Joseph Helis successor through his marriage to Mary. Question 2 Gods purpose in placing Jesus in a family consisting of an adoptive father and a virgin mother was to reveal him as a human being but a holy one. The Davidic kings and descendants were sinners and unsuccessful could not live up to their vocation. Their occupation was to be channels by which God carried out his regulation. Because of their failure God through Joseph and Mary use Jesus as an instrument that could persuade humanity. Jesus became the perfect tool of God’s worldwide rule and the ideal revealer throughout his humanity of God’s magnificence only after he entirely gives his human life over to the Father by his submission on the cross. As a consequence of iniquities, man has put God either into a cruel oppressor or a permissive, non-commanding force of affection. In rescuing wicked man, God reacted to man’s necessities. God’s grace had to give man with physical evidence for the realism of his infinite empathy and of his sanctity; if it was to esteem man’s balanced nature, this proof had to be external and internal; historical fact and the influence of grace. God became man and made his identity the consequences of human transgression that is the three-fold isolation that reaches its high point in death. Jesus’ public work of teaching and influential deeds also reveals that it was not sufficient to change the mind and hearts of his followers and hearers. It was exactly through his death on the cross did God shown his compassionate love in its completeness, a love by which Almighty took upon himself the yoke of each person’s sins. This could only be fulfilled through placing Jesus in a family consisting of an adoptive father and a virgin mother. Question 3 Jesus teachings on last supper, the Heavenly Banquet, and the Kingdom of God reveal the path or route to God’s glory. On the night prior to Jesus death, even though it becomes eagerly clear that his assignment to Israel was not as much of a success, Jesus pronounces his unshaken faith in his forthcoming entrance into God’s Kingdom. If there was something certain concerning Jesus’ approach toward his death, it was that he foretold his existence as a service. The Eucharistic gestures and words represent and await this ultimate service of providing his body and blood for his followers. It seems that Jesus deliberated his imminent crucifixion as part of God’s saving strategy, as his final service by which he was to go into the Kingdom and make believers share in it. The teachings were about gaining the heavenly kingdom through following Christ path. 2:2 (1) Based on the Study Notes and Kereszty (93-98), discuss the historical and theological significance of Jesus Baptism. This entails the explanation of the historical and theological importance of the baptism of Jesus by John the Baptist. The early Church would have had no cause to create this story of the sinless Jesus getting the baptism of forgiveness through John. The reality that Baptism is demonstrated to in the entire four Gospels points to the historicity of the incidents. For Kereszty, Baptism refers to the “hermeneutical point” for comprehending the meaning of Jesus’ purpose and significance (Brown 31-59). John acts as an Old Testament forecaster (Kereszty 99). He is so inundated by God’s sanctity and Israel’s inequities that he cannot sermon comfort, but only the looming outburst of God’s anger. John baptizes individuals as a sign of innermost conversion and a fresh beginning (99). The Messiah to arrive is not one who exonerates, but one who implements God’s righteous verdict. The direct statement of the Father to Jesus assists him to find out the significance of John’s work and communication (Catechism of the Catholic Church 1-2). The message of Jesus and John appear to gainsay each other, but the good gospel of forgiveness assumes the actuality of guilt and verdict (Brown 31-59). Jesus’ tender forgiveness to the offender is a proffer of a considerably holy love that cannot be twisted down with any dire penalty. Just by accepting John’s significance of judgment critically can people take Jesus’ communication of forgiveness gravely? His love does not disregard, but removes impiety and enables the sinner to begin a new existence (Catechism of the Catholic Church 143-160). It implies individual accountability for their sins (99). The baptism was Jesus’ initial prophetic sign-event that was predestined for all population (Brown 31-59). It approved John’s declaration of Israel’s apostasy and the vital need for transformation. It also reveals Jesus’ philosophical harmony with his sinful populace. The revelation Jesus gets from God after come out of water explains the logic of his baptism; it is exposed him that he is the Servant Messiah. (99) Jesus embodied the agreement with his citizens, but also became a worldwide light for all nations and will instituted God’s justice over the entire universe (Catechism of the Catholic Church 143-160). 2:2 (2) Based on the Study Notes and Kereszty (98-104), discuss the historical and theological significance of the temptations of Jesus. This question concerns the historical and theological significance of the temptations of Jesus. The temptations of Jesus, his fights with Satan, play a big role in the Synoptic Gospels, particularly in Matthew and Luke who construct on the concise account established in Mark. The temptations that led in the triumph of Jesus over Satan are the conversion between the baptism and the sermon of the kingdom of God (Kereszty 105). All three trials of the devil are diversities on the one vast temptation Jesus encountered during his open ministry: To become the Messiah who accomplishes the prospects of the people. In Matthew, He rekindles the narration of Israel in his own existence. They subsequent to the temptations of Israel in the wilderness and those of Israel entire history is revealed through Jesus temptation account (Brown 155-161). In Israel’s compassion, there was a disbelief of God’s providence and care. Jesus trusted the God’s providence totally and undergoes starvation (Kereszty 105). In wars, Israel attempted to take advantage of God’s assistance to establish her own magnitude (Catechism of the Catholic Church 143-160). Jesus does not employ the God’s authority to augment his individual glory (103).Through her leaders, Israel fell to temptation to follow earthly authority by surrendering to the adoration of foreign gods. As the fresh Israel, Jesus could have to obtain world power from Satan that would make earthly dominion the equal as satanic adoration (Kereszty 105). Jesus not just rekindles Israel’s past, he also foresees his own. He disenchanted the prospects of the multitude that followed him to take on the position of political redeemer. Jesus had to operate this way since in the enthusiastic prospects of the multitude; he noticed the pressure of Satan (Catechism of the Catholic Church 143-160).Luke uses temptation in connection to general human account by tracing Jesus’ heredity to Adam (Catechism of the Catholic Church 143-160). Jesus thus experiences the temptations of people such as accomplishment of his physical requirement to God’s will and looking for power and magnificence for him. These trials for Luke are an introduction to the infatuation which will be the mainly decisive thrash about with Satan. Works Cited  Brown, Raymond. An Introduction to New Testament Christology. New York: Paulist Press, 1994. ISBN 0809135167; ISBN 978-0809135165. Catechism of the Catholic Church with Modifications from the Editio Typica. New York: Doubleday, 1997. ISBN 0385508190, 978-0385508193. Kereszty, Roch. Jesus Christ: Fundamentals of Christology. New York: Alba House, Revised and Updated Edition, 2002. ISBN 0-8189-0917-X P. Meier, “The Brothers and Sisters of Jesus in Ecumenical Perspective,” Catholic Biblical Quarterly 54 (1992), pp. 26. http://ezproxy.sjcme.edu:2048/login?url=http://search.ebscohost.com/login.aspx?direct=t rue&db=rfh&AN=ATLA0000849059&site=ehost-live W. Bauckham, “The Brothers and Sisters of Jesus: An Epiphanian Response to J. P. Meier,” Catholic Biblical Quarterly 56 (1994), pp. 686-700. http://ezproxy.sjcme.edu:2048/login?url=http://search.ebscohost.com/login.aspx?direct=t rue&db=rfh&AN=ATLA0000894608&site=ehost-live Read More