Crisis in the Armenian church : text of a memorandum to the National Council of the Churches of Christ in the United States of America on the dissident Armenian Church in America /

Mode of access: Internet.

The parables read in the light of the present day.

Mode of access: Internet.

The Christ of our poets,

Mode of access: Internet.

The chief virtues of man taught in the seven words from the Cross, preached in S. Mark's Church, Philadelphia, Good Friday, 1903.

Mode of access: Internet.

The Christ of our novelists,

Mode of access: Internet.

Apostolical succession considered : or, The constitution of a Christian church, its powers and ministry /

Abridged from "The kingdom of Christ".

Paradise Reconsidered : A Study of the Ophite Myth and Ritual and their Relationship to Sethianism

This thesis examines the mythology in and social reality behind a group of texts from the Nag Hammadi and related literature, to which certain leaders of the early church attached the label, Ophite, i.e., snake people. In the mythology, which essentially draws upon and rewrites the Genesis paradise story, the snake's advice to eat from the tree of knowledge is positive, the creator and his angels are demonic beasts and the true godhead is depicted as an androgynous heavenly projection of Adam and Eve. It will be argued that this unique mythology is attested in certain Coptic texts from the Nag Hammadi and Berlin 8502 Codices (On the Origin of the World, Hypostasis of the Archons, Apocryphon of John, Eugnostos, Sophia of Jesus Christ), as well as in reports by Irenaeus (Adversus Haereses 1.30), Origen (Contra Celsum 6.24-38) and Epiphanius (Panarion 26). It will also be argued that this so-called Ophite evidence is essential for a proper understanding of Sethian Gnosticism, often today considered one of the earliest forms of Gnosticism; there seems to have occurred a Sethianization of Ophite mythology. I propose that we replace the current Sethian Gnostic category by a new one that not only adds texts that draw upon the Ophite mythology alongside these Sethian texts, but also arranges the material in smaller typological units. I also propose we rename this remodelled and expanded Sethian corpus "Classic Gnostic." I have divided the thesis into four parts: (I) Introduction; (II) Myth and Innovation; (III) Ritual; and (IV) Conclusion. In Part I, the sources and previous research on Ophites and Sethians will be examined, and the new Classic Gnostic category will be introduced to provide a framework for the study of the Ophite evidence. Chapters in Part II explore key themes in the mythology of our texts, first by text comparison (to show that certain texts represent the Ophite mythology and that this mythology is different from Sethianism), and then by attempting to unveil social circumstances that may have given rise to such myths. Part III assesses heresiological claims of Ophite rituals, and Part IV is the conclusion.

Väkivalta, antisemitismi ja konflikti Mel Gibsonin elokuvassa The Passion of The Christ

Tutkielman tarkoituksena on tutkia Mel Gibsonin elokuvaa The Passion of the Christ. Tarkastelussa mukana on myös Gibsonin muu tuotanto. Tutkielma edustaa poikkitieteellistä lähestymistapaa käyttäen eksegetiikan apuvälineitä kuten lähdekritiikkiä, mutta myös elokuvatutkimuksen välineitä. Tutkimuskysymyksiä nousee lähinnä kaksi, joista seuraa kolmas kysymys: 1. Onko elokuva juutalaisvastainen? Tarkastelen lähdekritiikin avulla mitä evankeliumeja Gibson on käyttänyt elokuvassaan. Mitä muita lähteitä hän on käyttänyt? Mikä on Gibsonin omaa ilmaisua? 2. Miksi elokuva on väkivaltainen? Mitä väkivalta palvelee elokuvassa? 3. Millainen on elokuvamaailman konflikti? Pohdin elokuvamaailman sisälle rakennettua konfliktia, mutta viittaan sillä myös konfliktiin, jonka elokuva itsessään synnytti. Kysymysten ratkaisu vaatii elokuvassa käytettyjen lähteiden tutkimista, mutta myös kysymysten tarkastelua osana laajempaa kokonaisuutta, jossa on mukana koko Gibsonin elokuvatuotanto. On myös selvää, ettei Gibson ole yhtä kuin hänen elokuvansa, mutta toisaalta hänen elokuviaan ei voi tarkastella irrotettuna ohjaajasta itsestään. Ensimmäisessä luvussa tarkastelen elokuvaa ilmiönä ja elokuvasta käytyä ennakkokeskustelua. Luvussa kaksi tarkastelen Gibsonin taustaa. Millaisista lähtökohdista Gibson lähti tekemään elokuvaa? Luvussa kolme esittelen käsikirjoituksesta alkavan elokuvan yleisen tuotantoprosessin. Tutkielman päälähteenä olen käyttänyt Brentanon kirjaa The Dolorous Passion of Our Lord Jesus Christ. Kirja pohjautuu 1800-luvulla eläneen katolisen nunnan, Anne Catherine Emmerichin näkyihin. Luvussa neljä tarkastelen Gibsonin muuta tuotantoa, ja tuon keskusteluun mukaan Scorsesen elokuvan Jeesuksesta. Gibsonin muu tuotanto on jäänyt tutkijoilta liian vähälle huomiolle. Elokuva The Passion of the Christ on nähtävä osana Gibsonin muuta tuotantoa. Näin ollen elokuvaa The Passion of the Christ voidaan ymmärtää paremmin. Luvussa viisi käyn elokuvan The Passion of the Christ läpi kappale kerrallaan tutkimalla, mitä lähteitä Gibson on käyttänyt elokuvassaan. Mitä hän on ottanut evankeliumeista, mitä Emmerichiltä ja mikä on hänen omaa ilmaisuaan? Luvussa kuusi käyn läpi elokuvan vastaanottoa niin raamatuntutkijoiden kuin suuren yleisön parissa. Tutkielmassa todetaan, ettei Gibson ole antisemitisti, vaan ksenofobinen rasisti. Hänen elokuvansa ovat ksenofobisesti rasistisia. Gibsonin kaikista elokuvista on löydettävissä itseään toistavia piirteitä, joissa esiintyy muukalaiskammoa ja väkivaltaa. Gibsonin nimittäminen antisemitistiksi ei tekisi Gibsonille oikeutta. Juutalaiset ovat vain osa laajempaa kokonaisuutta. Väkivalta palvelee kaikissa elokuvissa uuden, Jumalan valtakunnan syntymistä. Konflikti syntyy uuden ja vanhan valtakunnan kansalaisten välillä. Uhrien veren kautta syntyy Jumalan valtakunta. Johtopäätöksillä on merkitystä niin Gibsonin kuin hänen elokuviensa ymmärtämiselle. Elokuvan The Passion of the Christ tulevissa tutkimuksissa on otettava huomioon, ei vain Gibsonin tausta ja lähteet, vaan myös Gibsonin muu elokuvatuotanto.

Peace and Peacemaking in Paul Against the Backdrop of Greco-Roman Conceptions of Peace

Peace in the ancient world has been studied primarily from the perspective of pacifism and questions related to war and peace. This study employs a socio-historical method to determine how peace was understood in itself, not just with respect to war. It demonstrates that the Greco-Roman world viewed peace as brief periods of tranquility in an existence where conflict was the norm, while Paul regarded peace as the norm and conflict as an intrusive aberration. Through a historical and literary survey of Greco-Roman thought and culture, this study shows that myth, legend, religion, education, philosophy, and science created and perpetuated the idea that conflict was necessary for existence. Wars were fought to attain peace, which meant periods of calm, quiet, and security with respect to the gods, one's inner self, nature, others who are insiders, and others who are outsiders. Despite the desirability of peace, genuine peace was seldom experienced, and even then, only briefly, as underlying enmity persisted without resolution. While Paul supports the prevailing conception of peace as tranquility and felicity in relation to God, self, nature, and others, he differs as to the origin, attainment, and maintenance of peace. In Paul, peace originates in God and is graciously given to those who are justified and reconciled to God through Jesus Christ. God removes the enmity caused by sin and provides the indwelling Spirit to empower believers to think and behave in ways that promote and maintain peace. This study also examines how three social dynamics (honor-shame, patron-client, friendship-enmity) affect Paul's approach to conflict resolution with Philemon and Onesimus, Euodia and Syntyche, believers who are prosecuting one another in civil courts, and Peter. Rather than giving specific procedures for resolving conflict, Paul reinforces the believer's new identity in Christ and the implications of God's grace, love, and peace upon their thoughts, words, and behavior toward one another. Paul uses these three social dynamics to encourage believers in the right direction, but their ultimate accountability is to God. The study concludes with four strategic principles for educating the church and developing an atmosphere and attitude within the church for peacemaking.

Christology in the Epistle to the Hebrews: Martin Luther's Reception of John Chrysostom

Throughout the history of the Church, the Epistle to the Hebrews has been one of the most puzzling letters in the Canon, particularly regarding the implications of understanding the person of Jesus Christ. John Chrysostom, an important patristic writer, is acknowledged to have made significant contributions to the exegesis of this letter. Chrysostom's thought became the norm for traditional thinking and interpretation of this letter in the Middle Ages. Martin Luther's reception of Chrysostom's Homilies on Hebrews presents a unique interpretation that some scholars may describe as the "Reformation Discovery" on Hebrews. In tracing Luther's reception and appropriation of Chrysostom's exegesis of the letter to the Hebrews, there is a noticeable and significant shift in Christological interpretation. Whether or not these modifications were necessary is a matter of debate; however, they do reflect Luther's contextual and existential questions regarding faith, Christ and knowledge of God, which is evident in his Lectures on Hebrews.

Heb 5.7, Jesus' Prayer on the Mount of Olives and Jewish Christianity: Hearing Early Christian Voices in Canonical and Apocryphal Texts

(Résumé de l'ouvrage) The book of Hebrews has often been the Cinderella of the New Testament, overlooked and marginalized; and yet it is one of the most interesting and theologically significant books in the New Testament. A Cloud of Witness examines the theology of the book in the light of its ancient historical context. There are chapters devoted to the structure of Hebrews, the person of Jesus Christ, Hebrews within the context of Second Temple Judaism and the Greco-Roman empire and the role of Hebrews in early Christian thought.

The Social Principles of Jesus: A Critical Re-examination of Walter Rauschenbusch’s Social Gospel

It has been nine decades since Walter Rauschenbusch (1861-1918) published a slim volume entitled The Social Principles of Jesus. Though today less well known than his other works Christianity and the Social Crisis (1907) and Theology for the Social Gospel (1917), it is Social Principles that most adeptly summarizes the theological ethics of Rauschenbusch’s “social gospel.” Taking the form of a pedagogical treatise, Social Principles reads as both a finely tuned analysis of the modern relevance of the teachings of Jesus, and an impassioned plea on the part of its author for an end to the folly of interpreting Christianity solely in “individualistic” terms. It is Rauschenbusch’s expressed aim to resurrect the core teachings of Jesus, which are social and ethical, and apply these to a renewed, socially conscious liberal democracy, establishing a grand harmony between religion, ethics, and social evolution. How far this vision was from the burgeoning “fundamentalism” of his day (and ours) is more than evidenced by the critical reaction of many of his more conservative peers, but also indicates the continuing relevance of his work for theologians and others looking for alternative paths. The following exposition is supplemented with appreciative and critical comments.

A churchman to churchmen : a series of lectures on matters of controversy at the present day /

Includes bibliographical references.

"What think ye of Christ?"

Mode of access: Internet.

The holy death : a critical exposition of all that is told us in the New Testament concerning the trial, condemnation and death of Jesus of Nazareth /

Mode of access: Internet.