From Yeshua to Jesus to God in Four Simple Steps: Notes (original) (raw)
Related papers
From Yeshua to Jesus to God in Four Simple Steps
All rights reserved. This publication may not be Reproduced, stored in a retrieval system, or Transmitted, in any form or by any means, electronic Mechanical, photocopying, recording, or otherwise, Without the prior permission of the publishers Trace the development of the character of Jesus from the religious Jewish man to the object of faith in Christianity. Discuss the elements of orthodox Jewish belief in the first century CE that are reflected in his statements, teachings, lifestyle, and religious virtuosity that mark him as a Torah-centred faithful member of his culture. Call attention to similarities and/or differences in his thought and the ideas of other Jewish sects of his time. Incorporate specific issues and textual material to support your case. After this discussion, show that how Christian ideologists transformed him into the spiritualized, metaphysical and divinized messiah of their faith. Include the essential religious, socio-cultural, and literary factors that 1 stand behind this transformation and what necessitated it. Treat the importance of biblical interpretation(meaning making) in the appropriate places within your essay.
Hermeneutical Reflections on Modern Jesus-Research: An Orthodox View
2012
The significance of Jesus's person for Christianity cannot be overestimated. The name of the Christian religion stems from the christological title "Christ," which was very soon – already in the Pauline literature – practically used as a second name of Jesus. According to the common faith of all traditional Christian confessions, Jesus Christ is the Son of God, who became human and revealed to humankind the way to salvation in an authentic and unmistakable manner. He is the center of Scripture, not only of the New Testament, which speaks about him and the community of his believers, but also of the Old Testament, which the Christian church interpreted christologically from the very beginning of its existence. Apart from that, Jesus is not uninteresting even for non-Christians. Muslims think of Jesus as a prophet. Many Jews consider him to have been a wise rabbi, who was ultimately misunderstood by his followers. Non-religious people often consider him as one of the mos...
Journal KERUGMA
The problem in this essay lies in the issue of the Messiahship of Jesus which is thought to contain defects. Jesus is deemed unworthy of the title "Messiah" because his profile does not match the description of the Messiah in the Old Testament. The writing of this article aims to compare the concept of Messianic Judaism and its unique fulfillment in Jesus. The method used is a literature study of texts about the Messiah in the Old and New Testaments and relates them to Jesus' profile as the Messiah. As a result, Jesus as the Messiah in the New Testament did not meet the expectations of Judaism because Jesus presented a unique or different profile of Messiahship. The conclusion of this paper covers two things. First, Jesus as the Messiah must be understood from the Eschatological aspect. Second, the profile of Jesus' Messiahship is unique and goes beyond the "Messiahic" tradition of Judaism.
Horizons, 2012
I don't think we're in Christendom anymore, Toto. The consistently superb essays that have been produced by the project, Christ Jesus and the Jewish People Today (CJJPT), remove any doubts we may have had that the twenty-first century will challenge Christian theology in profound ways. The authors profile several of the challenges which have emerged in the Jewish-Christian encounter over the past sixty-five years, since the Shoah (Holocaust) made clear the church's complicity in unspeakable horror and focused attention on the doctrinal formulations and ecclesial practices that could allow such a failure of faithfulness. They articulate theological responses, initiate probes into meeting those challenges, and lay the groundwork for an ambitious agenda. These wide-ranging investigations share a central theme: the intellectual and spiritual hegemony which the Christian church claimed for itself through most of its first two millennia is neither necessary to the church's identity nor an accurate account of God's work in the world. Their common effort aims at sustaining the biblical and theological faithfulness of the Christian heritage while formulating central Christian claims in ways that do not depend on that hegemony and will not continue to impose its influence on further generations. Taken together, they set a demanding agenda and establish an impressively high baseline for those who will follow in developing their work more fully. This project is the effort of an "intercontinental partnership" of primarily Roman Catholic scholars, sponsored by the Pontifical Gregorian University, the Catholic Theological Union in Chicago, Boston College, Saint Joseph's University in Philadelphia, and the Katholieke Universiteit Leuven in Belgium. Their aim is to explore the possibility of a consensus emerging in recent years on questions of "the relationships among Jesus Christ, the covenantal status of the Jewish people, and understandings of salvation" (xxi). Those questions are not in any way limited to Roman Catholic reflection or significance, 9
Aspects of Liberal Judaism: Essays in Honour of John D. Rayner, ed. D. J. Goldberg and E. Kessler, Valentine Mitchell, 2004
This article argues that the role Christ plays theologically for Christians is played for Jews by the Torah, and that both are conceptually related to the Biblical idea of Wisdom and the of Logos of Philo of Alexandria, serving as a sacred bridge between the human and the divine. The roles of Christ and Torah, respectively, are explored through the theological prism of creation, revelation and redemption, including a discussion of sin and atonement in Judaism and Christianity. The phenomenological similarities of eucharistic ritual and the ceremony of reading the Torah are considered. The article concludes with reflection on the meaning of the disparate manifestations of the logos in the two religions, and what this might mean in a contemporary, non-literalist understanding of both the incarnation and the revelation at Sinai.