By Sean M. McDonough
This booklet examines the recent testomony instructing that Christ used to be the single via whom God made the realm. whereas students frequently interpret this doctrine as coming up from the equation of Jesus and the knowledge of God, Sean McDonough argues that it had its roots within the church's thoughts of Jesus' miracles. those thoughts, coupled with the adventure of non secular renewal within the early church, confirmed Jesus because the definitive agent of God's new production within the New testomony writings and the lessons of the Early Church. Following the good judgment that 'the finish is just like the starting' Christ was once taken to be the agent of primal construction. This perception was once built in gentle of outdated testomony production texts, seen from inside of a 'messianic matrix' of interpretation. God provides his be aware, his Spirit, and his knowledge to his Messiah from the very starting; and the Messiah, the radiance of God's glory, establishes the cosmos in keeping with God's reasons. production is the start of messianic dominion; he principles the realm he made. McDonough conscientiously substantiates his thesis via a close exegesis of the proper New testomony texts within the context of comparable texts in Judaism and Greco-Roman philosophy. He concludes with a survey of the doctrine of Christ as author within the paintings of six theologians: Justin Martyr, Irenaeus, Athanasius, Karl Barth, Jürgen Moltmann, and Wolfhart Pannenberg.
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Extra resources for Christ as Creator: Origins of a New Testament Doctrine
This is a theophany every bit as much as the storm-stilling. The fact that several verses in this chapter of Job, including 9: 8 itself, speak of God’s power as creator enhances its value for our study. The feeding of the ﬁve thousand, recorded in all four gospels, functions in a very similar way to the sea-miracle accounts. Again, we have an account of a dramatic but localized miracle, whose deeper implications emerge only after reﬂections on Scripture. The feeding miracle has obvious afﬁnities with Elisha’s activity in 2 Kings 4: 42–4, though on a grander scale.
Richard Bauckham, following Samuel Byrskog, has argued at length for the historical and theological validity of taking these gospels as testimony, rooted in eyewitness accounts of the ministry of Jesus. He emphasizes that relying on eyewitness testimony was ‘best practice’ in ancient historiography, and he draws upon considerable internal and external evidence to the effect that the Apostles would have exercised a controlling inﬂuence on the formative memories of Jesus in the early Church. Bauckham concludes: The eyewitnesses were still around.
The point is not simply that it is permissible for the woman to be healed on the Sabbath; rather, it is that the Sabbath is the best possible time for her to be healed. As long as she is bound by her inﬁrmity, she is unable to fully participate in the joyous celebration that should mark the commemoration of God’s completion of creation (cf. Exod. 20: 11). 17 Equally important is Matthew’s account of the corn-picking incident with its climax, ‘The Son of Man is Lord of the Sabbath’ (Matt. 12: 8).