Son Of God Research Articles

Vyacheslav Ivanov’s Dionysian-mysterial Plot and his Mystical Anthropology (the Concept of «Thou art»). Second Article

The purpose of the second article on Ivanov’s mystical anthropology is to demonstrate how the plot «thou art» grows out of the Dionysian-mysterial plot that developed in Ivanov’s early work. The research material was Ivanov’s poetic, philosophical, scientific and epistolary texts. Comparative, hermeneutic, structural and semantic methods were used. Ivanov’s mystical anthropology appears as a detailed narrative, the elements of which are symbols denoting mystical entities. This narrative represents the story of the relationship between Anima and Animus, feminine, irrational and masculine, rational. This story is symbolic, it can be interpreted psychologically, mystically, cosmologically. The plot of «thou art» is modeled on the Dionysian-mysterial plot and can be divided into two lines – the mysterial and soteriological ones. Each of them is divided into «male» and «female» versions. In the «male» version of the mysterial line, the Animus distorts the divine Self in itself and separates from the Anima; in the «female» version, the Anima assumes a priestly role and renounces the God-fighting Animus. In the «male» version of the soteriological plot, the Animus acquires its God-human primordial image and transforms into the son of God, Adam, who has risen from the mortal dream. This transformed Animus appears as a Godhuman Bridegroom, with whom the Anima-Bride marries, as a result of which a complete transformation of the human personality is accomplished, the reconciliation of the male and female principles and the birth of a new Dionysus-Bacchus.

Apologetic Evangelical Contextual Christology: A Pragmatic Approach in the Islamic Context (Pakistan)

The conflict over Jesus Christ, the ‘Son of God’, is not new. Thousands of years ago, the disciples faced similar trials; however, the challenge to solve this tension was not based on debates or natural theology but rather to show the works of Christ. This researcher argues that various studies on Christology have already been conducted. However, the Pakistani perspective demands the fullness of Christ in a unique way to reimagine Him in the context of socio-economic, political, and religious challenges. On the one hand, though the traditional way of doing Christology highly emphasizes the personhood of Christ, explaining Him from the eschatological perspective (though it is important), on the other hand, it makes Christ an aloof Jesus who has no concern for the current issues. As a result, this kind of Christological articulation does not explain Christ’s presence in our struggles today. This piece further demonstrates that the context is not above Christ in finding who He is in the midst of such a grave situation; rather, contextual realities provide the Pakistani Punjabi Church an opportunity to demonstrate the works of Christ. Furthermore, this study also argues that the real struggle is not being a minority in this context, but rather, being marginalized (economically, politically, and religiously) is the real challenge. This study further argues that the core issue is the ecclesiastical responsibility to overcome all the issues in this context. The researcher employs quantitative methodology to evaluate the socio-political, socio-economic, and religious perspectives and equips grassroots communities using an evangelical contextual missiological approach. As a result, ‘Apologetic Evangelical Contextual Christology’ is proposed as seeing Christ in all His fullness in the Islamic Context.

‘Divine deceit’ or the ‘devil's delusion’? Gregory of Nazianzus on Christ's defeat of the devil

AbstractThis essay considers Gregory of Nazianzus’ allusion to ‘divine deceit’, a motif related to the so-called ‘Christus Victor’ theory of atonement. This allusion is curious when we recall that for Gregory, the devil, not God, is the master of deception. When we treat On the Lights (Or. 39) as a literary unit – which commentators have yet to do – we see that Gregory makes several doctrinal affirmations before alluding to what is known as ‘divine deceit’. In this doctrinal discussion, Gregory draws upon the Platonic distinction between the orders of being and becoming as described in the Timaeus. He then alludes to ‘divine deceit’ with respect to the order of ‘becoming’, which bears the possibility of being misapprehended because it is ‘grasped by opinion’. The devil's ‘opinion’ of himself and of Christ, therefore, is suspect. Death – or rather, Christ's vanquishment of it – is the moment of reckoning. Since God alone can defeat death, Christ's putting death to death is the only certain way for the devil to recognise that the ‘Son of Man’ is, after all, the ‘Son of God’. The ‘devil's delusion’, then – not ‘divine deceit’ – best summarises Gregory's understanding of this moment in the history of salvation.

The Messianic Language in Romans 1:3-4: Focusing on “Descendant of David” and “Son of God”

The Messianic Language in Romans 1:3-4: Focusing on “Descendant of David” and “Son of God”

Pengharapan Akan Kedatang Yesus Kembali Di Dunia Ini

The hope in the return of Jesus Christ is a central concept in Christian theology that has been a source of comfort, strength, and motivation for Christians for centuries. This concept refers to the belief that Jesus Christ, as the son of God, will return to this world to complete his plan of salvation and begin a new era marked by justice, peace, and eternity. This abstract provides a brief overview of the hope in Jesus' return, including its theological foundations in the Bible, various theological interpretations, and its practical implications for personal life and the Christian community. Through understanding this hope, Christians are given a call to live in faithfulness, obedience, and constant preparation, and to share the message of salvation with my world. The hope of the return of Jesus Christ is not only the focus of worship and spiritual reflection, but also the driving force for just social action and comprehensive love in a world filled with suffering and need.

“THE MYSTERIOUS AUTHOR” FROM SPASSKY: A LETTER FROM I. S. TURGENEV TO P. V. ANNENKOV DATED OCTOBER 14, 1853

In the article, the letter of I. S. Turgenev to P. V. Annenkov dated October 14, 1853, which structurally comprises a “physiological essay” about a “little man” and an Easter poem allegedly written by this “little man,” and in fact — by a “mysterious author,” is analyzed. The letter is considered as a letter-work that has already overcome the narrow framework of the epistolary genre during the writer’s life and has become a discussed text. In Turgenev studies, however, the question of the biographical author of the Easter poem remains the main issue in examining the letter: today, in the reader’s space, the poem de facto functions as a work of both Turgenev and Lermontov. The “prosaic” part of the letter about the painter-poet is considered by researchers to be preparatory material for a subsequent work. Meanwhile, the letter is a “cryptographic text,” and as a whole conceals a hidden “Pushkin code,” which is “read” thanks to numerous hints contained both in the letter itself, in its “prosaic” and poetic parts, and in the friendly correspondence between Turgenev and Annenkov. A comparative analysis of the two texts of the Easter poem prepared by the Turgenev academic group, one of which is in a letter dated October 14, 1853, and the other, in the Dubia section, revealed numerous discrepancies in these texts, as well as their significant deviation from the original text published in the Literary Gazette in 1840. In academic texts, all sacred words — the Glory of God, the Son of God — are graphically eliminated. Such eradication of religious and aesthetic feeling, “concealed” in the graphic “decapitation” of the names of Christ, again actualizes the issue of the need to publish the creative heritage of Russian classics in an authentic form.

About the distinction ancient and medieval education

On the basis of documentary sources and specialized literature, a historical and comparative study of the transformation of education in the transition from antiquity to the Middle Ages in Europe was carried out. The essential content of the term “education” is analyzed as a kind of “picture of the world” of a certain person with his own understanding and perception of the environment.The political, ideological and cultural conditions that determined the specifics of the educational process, which influenced the nature of the education of the population, are traced. The destruction of the ancient Roman state and the achievement by Christianity of the status of the main religious ideology in Europe are named as the main (defining) prerequisites. It is shown that during the existence of the Roman Empire, an educated person was considered to have special knowledge, skills and abilities to replace (if necessary) one of the positions in the governing apparatus of the slave state. And in the education of a medieval person (especially at the initial stage), scientific and rational components were completely absent. Its level was directly connected with the religious and ideological worldview of the individual. The inviolability of faith in Christ (as the Son of God and the Savior of mankind) and knowledge of the essence of the most important Christian worldview values. As a result of the study, the author came to the conclusion that the most important indicators of influence that determined the specifics of a person’s education in the period of antiquity and the Middle Ages were the “content richness” of upbringing and education, the “form of organization” of the educational process, and, of course, the direction (“purpose”) social training of the younger generation during the transition to adulthood.

Identifying Milton’s ‘Presence Divine’ as the Son of God: An Allusion to Revelation 1:17 in Paradise Lost VIII.314–17

Identifying Milton’s ‘Presence Divine’ as the Son of God: An Allusion to Revelation 1:17 in <i>Paradise Lost</i> VIII.314–17

Analisa Perumusan Konsep Ketuhanan Menurut Perspektif Thomas Beighton (1790-1844) Dalam Karya Inilah Kunci Pengempar (1841) Analysis of the Formulation of the Concept of Divinity from Thomas Beighton’s (1790-1844) Perspective in the Work Inilah Kunci Pengempar (1841)

Writing and printing are among the fields pioneered by the London Missionary Society (LMS) missionaries since their arrival in the Straits Settlements at the beginning of the 19th century AD. Thomas Beighton (1790-1844) was involved in this role, particularly within the Malay Muslim community of Penang. This required from Beighton, a mastery of the Malay language and Jawi script, which enabled him to produce a large number of works in that language. Therefore, this study which uses textual content analysis will concentrate on one of Beighton’s works dealing with the concept of divinity entitled, Inilah Kunci Pengempar (This is the Centrifugal’s Key), published in Penang in 1841. Through this work, Beighton has used a metaphysical approach in his writing to spread Christianity in the country. As a result, Beighton was discovered attempting to apply the concept of divinity based on the concept of trinity, which refers to God: the Father (Allah), Son of God (Jesus), and the Holy Spirit in all descriptions. This shows the efforts of the Christian missionaries at that time, who were enthusiastic about spreading the religion, including learning Arabic and comprehending certain concepts in both divine matters and Islamic law (the Shari‘ah).

Aktualisasi Karakter Kristus Menurut Philip Yancey Bagi Pendidikan Iman Kristen

The problem of this article is discussing the importance of Philip Yancey's Christological views applied in efforts to educate Christians in their faith which is centred on Christ. The purpose of this article is to explain Yancey's thoughts about the figure of Jesus who changes the lives of believers to become like Him. The method used is literature study. The results show that Yancey's thoughts about the characteristics of Jesus were not to stimulate objective academic-dogmatic thinking, but rather to present personal reflections as a journalist in order to reveal the identity of the Nazarene Youth through the literature he wrote. The Jesus he knew was a figure who changed him and would also change every person who met personally with the Son of God. Yancey tries to develop a new synthesis regarding the character and profile of Jesus and encourages readers to welcome Jesus as the authority over human life. Yancey's ideas about the figure of Jesus can be used as material for Christian faith education for the maturation of believers' faith. In conclusion, people who know and believe in Jesus personally are guaranteed to experience renewal of life and become like Him.

Il Figlio nel suo rapporto con il Padre. Per una nuova umanità

"The intent of this study, The Son in his relationship with the Father. For a new humanity consists in highlighting the founding aspect of the Christological mystery, which lies in the structure of Crist’s subjectivity of being and behaving as the Son of God in vital relationship with the Father both at the divine and human levels. This constitutes its unmistakable and absolute identity, which is indicated by the New Testament texts, by some magisterial pronouncements and by the thought of St. Thomas Aquinas. From human participation in divine filiation derives a new anthropological and moral vision of human existence and living. Keywords: Father, Son, relationship, generation, proceeds, adoption, filiation"

The long lost Ebionites. A relook at the Ibo region of West Africa

The Ebionites were a Jewish sect that knew Jesus intimately; had their own Nazarene Gospel; but held immovable beliefs that challenged key tenets of Christianity. They disappeared in the fourth century leaving a vacuum physically and ideologically. About a millennium later, the Portuguese reported of a people in West Africa with a Pope and Papacy similar in structure and veneration as the Roman Catholic Pope. Towards the end of the nineteenth century, missionaries and anthropologists scouring the region confirmed those reports, as well as the presence of other Levitical influences amongst the Igbos of Nigeria. This paper researches those similarities with a focus on the religious cosmology of the Ibo people of Asaba. It applies ethnographic qualitative research, then places the findings over the tenets of Catholicism with respect to their organizational structure; sacraments; rites; and steps to becoming sons of God. The results show that the ideologies of the Ibo and the Romans were deeply intertwined in every area of the study. The paper posits that the only way the religious ideologies of the Romans and the Ibos could have so closely mirrored each other, is if they were both in the same place at the same time. Thus, concludes that the Ibos [Eboe, Igbo] are the Ebionites. The paper offers hypotheses to explain the role of the ego in creating the core tenet of this unifying cosmology, and possibly how the convergence occurred. The paper could form the basis for renewed research in Hebraic-African studies; Black-American dispersion; Mary Magdalene; Jesus’ crown of thorns; the sequence of biblical gospel events; and even a template for future religion in this ego-driven civilization.

نظریۂ حلول اسلام اور عیسائیت کے تناظر میں: کینتھ کریگ کے افکار کا جائزہ

In Christisan theology, the doctrine of Incarnation holds that Jesus, the second hypostasis of the trinity, God the son and son of the father, taking on a human body and human nature was made flesh. Incarnation is a Christian faith which means that God incarnated in Jesus Christ.Christian say that word of God (Kalamatullah) made flesh and Jesus became Christ (Son of God). Kenneth cragg(A renowned Christian scholar on Islam.He wrote more than sixty books, most of them are on Islam)said that the concept of incarnation is also present in Islam, the revelation of the Holy Quran, Prophet-hood of Muhammadﷺ and the Muslims love for Muhammadﷺ is also like incarnation as in Christianity. In this article we discussed the concept of incarnation in Islam and Christianity and concluded that the revelation of theHoly Quran and the Prophet-hood of Muhammad ﷺis not an incarnated as Christian believe about Jesus.

Penegasan Superioritas Kristus Dalam Surat Ibrani 1:1-4 Guna Membungkam Adopsionism

For centuries, Christianity has experienced very serious problems regarding the doctrine of Christology. Until now, this problem is still a matter of polemic and debate, both among theologians, the Church, and even ordinary congregations. Often the errors regarding Christological doctrine stem from the understanding of Adoptionism. Where they assume that Jesus was appointed as the Son of God and has no equality in the relationship of teh Trinity. Of course, this wrong assumption affects the people and destroys true faith. So it is important for God’s people to have a foundation of faith that holds firmly to God’s infallible revelation. So that every believer has a shield of faith that is strong and can stand the test. In this way God’s people can silence misleading teachings such as Adoptionism.

The Divinity of Christ in the Gospel of John

It is generally accepted that the Gospel of John proclaims Jesus as Lord and God, One with the Father. There are, however, those who challenge this view. Recently, Nagel (2019) pointed out that Jesus is not regarded as Theos in the Gospel of John. He refutes the classical understanding of the texts that Jesus is One with God. He does not regard both the Logos of John 1:1-2 and the confession of Thomas in John 20:28 as references to Jesus. Theological views of Jesus in John are often understood as that he is One with God. To engage the most important texts in John, this article explores the views of theologians in the commentaries, especially Brown (1971a; 1971b), Schnackenburg (1968; 1980) and Von Wahlde (2010a; 2010b) From these commentaries and from engaging the texts, it is clear that Logos in John 1:1-2 refers to Jesus and that Thomas’ confession of Jesus as Lord and God is evidence of Jesus’ Divinity. This does not mean that Jesus is not also human, but that he should be acknowledged as human, as the Son of God, but also as God One with Father. Jesus’ reference to himself as “I am” has an implication for his Divinity, as it is related to YHWH who is called “I am” in the Old Testament. Jesus is the One who is sent from God, and those who see him also see the Father. All the evidence points to the Gospel of John as accepting Jesus as God, One with the Father and the Holy Spirit in a triune Godhead.

KEMURIDAN MARIA SEBAGAI INSPIRASI KEMURIDAN GEREJA: TELAAH ATAS TEKS-TEKS PILIHAN TENTANG MARIA DALAM PERJANJIAN BARU

In the scriptures it is clear that Mary was chosen by God to conceive and give birth to Jesus, the Son of God. This special role is both a gift and a task that Mary received in the complete obedience of faith. She listens to the word of God and carries it out with the spirituality of the servant and disciple. Many studies on Mary highlight aspect of motherhood and servant spirituality. Meanwhile, the dimension of Mary's discipleship has received less attention. So this research explores the spirit of Mary’s discipleship in the texts of the scriptures. The aspect of Mary's discipleship is then reviewed for its relevance to today’s followers of Christ (disciples). The bibliography method was used in this research process to find and formulate a synthesis of Mary's discipleship as an inspiration for Church discipleship.The results of the research show that Mary was not only a mother of Jesus and a spiritual mother for Christ’s followers, but also a true disciple, and a role model of discipleship for Church in all ages.

Makna Kemerdekaan Kristen Berdasarkan Galatia 5:1-4

This study aims to understand the meaning of Christian freedom based on Galatians 5:1-4. This study uses the exegesis method to find out the meaning of freedom in the text of Galatians 5: 1-4. from the exegesis it is obtained that People who have been freed by Christ from the Torah Law should not be slaves anymore to the inducements of others. That would mean wasting God's grace and salvation (5:1). But Christian freedom must not be misunderstood, as if it were possible to live without restraints (5:13). Because Christian freedom is freedom to practice love which concludes all the Torah Law which is a guideline for life is still valid (5:14-15). The gift of the Holy Spirit requires a way of living according to the Spirit, so that His fruit becomes visible (15:16-26). The principle of living according to the Spirit can be concluded in loving others in a real way as the implementation of the Law of Christ (6:1-3). God certainly cannot be mocked (6:4-8). He demands that believers practice love (6:9-10) . Here it is known that when the Son of God came to earth and was willing to suffer and even die on the cross in order to save mankind from the slavery of sin. Because the first man fell into sin and sin never broke or stopped, but continued to stick to the human person.

T. Desmond Alexander. Face to Face with God: A Biblical Theology of Christ as Priest and Mediator

T. Desmond Alexander. <i>Face to Face with God: A Biblical Theology of Christ as Priest and Mediator</i>

Heroes

What human values would you deny to save your life? In this work of philosophical short story fiction, a group of families are on vacation touring Frank Lloyd Wright’s Fallingwater when they hear gunshots. While most are confused, one attuned man realizes the danger and quickly gets the children safely into the basement. The remaining group is then confronted by men with guns looking to sort out, and kill, everyone who are not Christian. They are, they say, trying to bring America back to its true values and roots. An offended black man confronts them, but they assure him, they aren’t racists, they are good Christian men. They kill a Jewish man, who makes clear while he believes Jesus was a good man, but not the son of God. The narrator’s husband is then picked next and asked to confirm his Christian faith. His wife knows he’s an atheist and tries to will him to lie. Instead, her husband confesses both his Canadian citizenship and his lack of Christian faith, and is killed. Shortly thereafter police snipers show up and show the gunmen dead. The families are safe, but the narrator must now explain to their two children in the basement, that their father is dead.

Understanding of the “Son of God” and the “Son of the Most High” in 4Q246

Understanding of the “Son of God” and the “Son of the Most High” in 4Q246