Whenever the word "father" is used in this context for a deity, it implies fatherhood in the sense of unconditional and irrevocable authority. But what is less known is that the word 'father' as an epithet for the deity repeatedly carried a specific undertone from very early on. Combining God's fatherhood with historical action implies a profound revision of the concept of God as Father.
Israel's constant response to this call to repentance is the cry, 'You are my (or: our) Father'—abhinu atta. This is the last word of the Old Testament regarding divine fatherhood: the 'must' of God's unfathomable mercy and forgiveness. The Hebrew text for referring to God as "the God of my father" derived from Ex.
This means that there is as yet no evidence that in Palestinian Judaism of the first millennium anyone addressed God as “my Father.”
The Fatherhood of God in the Gospels
Mark, the Logia tradition, and the material native to Luke all agree that Jesus used the word “Father” for God in only a few instances. In Matthew there is a noticeable increase, and in John 'Father' has become almost a synonym for God. The “your Father” statements portray God as the Father who knows what his children need (Matt.
In the oldest layers of tradition, these 'your Father' statements all seem to be addressed to the disciples. 11.27: 'As only a father knows his son, so only a son knows his father.' This means that the text neither speaks of a mystical union (unio mystica) brought about by mutual knowledge, nor uses it. And because only a father and a son really know each other, therefore a son can reveal his father's innermost thoughts to others.' Now you have to know that the father-son comparison is well known to the Palestinian.
So when Jesus spoke of God as “my Father,” he was not referring to a familiarity and intimacy with God available to all, but to a unique revelation given to him.
The Lord’s Prayer
With the authorization that they may also call upon God as Abba, he lets them participate in his own communion with God. 23 He even goes so far as to say that only he who can repeat this childlike Abba shall enter the kingdom of God.'This speech, Abba, when spoken by the disciples, is a part of It is the way Paul understood the speech when he says twice that it is a proof of the possession of the Son and the Spirit when a Christian repeats this one word Abba (Rom.
Conclusion
Note from Page 1 - The reader will find references to sources, literature discussion, etc., in a more. 13 Only in Hasidism (which began in the eighteenth century) do we find God treated in familiar ways (for example, with diminutives), as pointed out to the author by Dr. Davies reached the same conclusion when he compared the role of 'knowledge' in Matt.
The Central Message of the New Testament by Joachim Jeremias
The Sacrificial Death
- The Atonement in Hebrews and I Peter
- Paul
- The Primitive Church
The letter to the Hebrews makes this ritual a type of the atoning work of Christ in two ways. Atonement of the New Covenant, of which all the Days of Atonement, repeated year after year, were but types and patterns. And yet we can say with certainty that the interpretation of the meaning of the cross was a point of great concern, even for the first Christian community.
From Easter itself, the historical situation forced them to give an answer to the mystery of the cross. For the ancients, the cross was not only the symbol of the most terrible suffering, but also of the greatest shame (Heb. 12:2). It is true that when we analyze these direct messages about the passion of Jesus along the lines of literary criticism, we see a marked tendency in the Gospel tradition to insert such statements into Jesus.
Undoubtedly, the core of the direct announcements belongs to the pre-Hellenistic layer of tradition. This is also evident from the fact that these announcements almost never refer to the Greek text of the Old Testament, but rather to the Hebrew text. In the first place, these words are preserved in all versions of the Words of Institution that the New Testament hands down to us, although with some.
He was numbered with transgressors.' Jesus' passion will also mark the turning point of his fate. This means that the promise that Jesus will go to Galilee before his disciples is still part of the parable of the shepherd. 13.7-9 where it says that the death of the shepherd not only ushers in the eschatological.
John 10, where the parable of the slaughtered shepherd is taken up, emphasizes the substitutionary meaning of his death (vv. 11, 15) in terms that are similar to Isa. Judaism in Jesus' time confirms this fact, and shows us that the deepest meaning of the gathering of an inner circle of disciples was that they alone could share in the last insights of the. 53 there are four reasons why the death of the Servant of God has such unlimited atoning power: his passion is voluntary (v. 10), patiently undergone (v. 7), in.
Manson emphasized the importance of the esoteric teachings of Jesus in his book The Teaching of Jesus, second edition, Cambridge, 1935.
The Central Message of the New Testament by Joachim Jeremias
Justification by Faith
- The Meaning of the Formula
- Justification and New Creation
- The Origin of the Pauline Doctrine of Justification
In Pseudo-Philo's Biblical Antiquities (written after 70 AD), "being justified" appears as a parallel to God's election (49.4), and similarly in the Fourth Esdras (written in 94 AD). 1. In the Psalms and in Deutero-Isaiah, ~sidhqath Yahweh, 'God's righteousness', is used alternately with God's redemption, God's mercy. In summary: just as in Paul's letters dikaiosné (tou) theou should be translated as 'God's salvation', so dikaiousthai should be translated as 'to find God's grace'.
Jewish Christianity, according to which man finds God's grace by doing God's will. And so, from Damascus onwards, he opposes the thesis of the Judaizers that observance of the law is the way to salvation, with the antithesis: the way to God's grace is not by works, but by faith (Gal. secondly, God's judgment is called 'just judgment'; God is called 'just' because his judgment is.
But you were washed, you were sanctified, you were made righteous in the name of the Lord Jesus Christ and in the Spirit of our God' (cf. It is the description of God's grace in baptism by means of a figure originally taken from the legal sphere: God's grace in baptism consists in his undeserved pardon. Although it is quite certain that justification is and remains a forensic act, the amnesty of God, the forensic image is nevertheless shattered.
Forgiveness, the good pleasure that God gives, is not only negative, that is, redemption of the past, but it is a pre-gift of God's last gift. As a pre-gift of God's final justification, justification is forgiveness in the fullest sense. Thus, the Eucharist renews the grace of God given in baptism, for which justification is but one of many descriptions.
For this reason, God's justification of the sinner is no dead possession, rather it imposes an obligation. On the contrary, it is a forerunner of full salvation; it is a new creation by the Spirit of God; it is Christ who takes possession of life already now, already here. Rather, careful attention to the words used in parallel with silpat show that mispat is God's gracious decision of the path of life for the one who prays.'
According to Luke, Jesus himself occasionally used the forensic terminology of justification to describe God's distribution of his good pleasure to the lost.
The Central Message of the New Testament by Joachim Jeremias
The Revealing Word
While the climactic parts of the Prologue differ in their vocabulary from the Fourth Gospel (such as important words such as 'the Logos', 'grace and truth', even. It has therefore been rightly concluded and generally accepted that we must distinguish in the Johannine Prologue between the original Prologue (Urprologue, almost certainly composed in Greek) and the Evangelist's commentary on it It is hardly by chance that we find the largest number of hymns and doxologies in the Book of Revelation.
The Fourth Evangelist has no account of the birth, instead replacing the Christmas story with the Logos psalm. Apparently he felt that the pronouncement of the Gospel was incompatible with the usual sober pattern of the beginning of a. In the beginning was the Word.' The Logos hymn begins with a deliberate reminder of the first words of the Bible: 'In the beginning God created the heavens and the earth' (Gen. 1.1).
Now the hymn tells us more about the destiny of the Logos in the world. The story of the Logos culminates in the confession of the believing community. Having understood that the Prologue is a psalm, and having tried to follow its train of thought, we are now in a position to approach our main problem: what is meant by the designation of Jesus Christ as 'the Word'.
Therefore, we must look for the prehistory of the Logos title not in the realm of Gnosticism, but in the world of Hellenistic Judaism, where the “Word” stands. But the concept of the personified Logos as a means of God's revelation is much older than Philo. The impact of this concept of the Word as God's forerunner can be seen in Wisd.
The bishop of the city was arrested and sentenced to be taken to Rome to be thrown into the arena before wild beasts. After all, Bultmann based his Gnostic interpretation of the Fourth Gospel on the assumption that Joanninian dualism is of Gnostic origin.
