The Lord’s Prayer John Gavin
St Andrews Encyclopaedia of Theology,
02/2024
Journal Article
Peer reviewed
Open access
Christians throughout the world recite the Lord’s Prayer in their personal devotions and in liturgical settings. Its universality and authority stem from its origin in the very words of Jesus in the ...Gospels of Matthew and Luke. Thus, Cyprian of Carthage (210–258) could write: ‘For what can be a more spiritual prayer than that which was given to us by Christ, by whom also the Holy Spirit was given to us?’ (2004: 66). Early Christians established other versions that became standardized in communal prayer. Translations from Greek into Latin, Syriac, and other languages made the prayer more accessible, but they also separated the prayer from its full scriptural, linguistic, and cultural contexts, thereby often clouding some of the significant nuances in the original Matthean and Lukan versions. In turn, a rich theological and devotional commentary tradition – sermons, dedicated commentaries, scriptural commentaries, etc. – emerged that sought to unpack the prayer’s mysteries, refute misinterpretations, and suggest applications for daily life. The prayer contributed to Christian reflections on Christology, Trinitarian theology, ethics, ecclesiology, and sacramental theology – especially on the Eucharist and baptism – while also influencing such cultural expressions as music and art. The prayer and its accompanying traditions offer a summary of major themes in Christian theology and spirituality.
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.
This contribution discusses the expression ‘Image of the Father’ as a case in point to Aquinas's approach of naming Christ: Christology and Trinitarian theology, as well as the discussion of ...analogical naming in divinis, need to be taken together. ‘Image’ and ‘Father’ are predicated differently of Christ and God the Father than of human beings. Moreover, God is ‘Father’ in a different way towards the Son than regarding human beings. Christ is the unique image of the Father: the invisible image of the invisible Father.
Kierkegaard’s status as a virtue ethicist is a current discussion topic. Of vital importance to the question is not whether Kierkegaard’s work contains some use of virtues but where they fit in ...relation to his stated aims of showing someone how to become a Christian. This article seeks to demonstrate that the virtues of Thankfulness and Joy are deployed in Kierkegaard’s discourses to lead people into a relationship with God the Father. The virtues are ultimately gifts from the Triune God that lead back to a life with the Triune God. Thus, though Kierkegaard at times fits the mould of a virtue ethicist, his teleology differs in its focus on both the self and relationship with God.
The Bible in Arabic Griffith, Sidney H
2013., 20130721, 2013, 2013-07-21, Volume:
48
eBook
From the first centuries of Islam to well into the Middle Ages, Jews and Christians produced hundreds of manuscripts containing portions of the Bible in Arabic. Until recently, however, these ...translations remained largely neglected by Biblical scholars and historians. In telling the story of the Bible in Arabic, this book casts light on a crucial transition in the cultural and religious life of Jews and Christians in Arabic-speaking lands.
In pre-Islamic times, Jewish and Christian scriptures circulated orally in the Arabic-speaking milieu. After the rise of Islam--and the Qur'an's appearance as a scripture in its own right--Jews and Christians translated the Hebrew Bible and the Greek New Testament into Arabic for their own use and as a response to the Qur'an's retelling of Biblical narratives. From the ninth century onward, a steady stream of Jewish and Christian translations of the Hebrew Bible and New Testament crossed communal borders to influence the Islamic world.
The Bible in Arabicoffers a new frame of reference for the pivotal place of Arabic Bible translations in the religious and cultural interactions between Jews, Christians, and Muslims.
This article cursorily discussed the views of Karl Barth and the perichoresis doctrine on the Holy Trinity. The aim of the article was to discuss how both Barth and perichoresis almost touch the fact ...that God is one, although they do not admit it. They rather maintain the classic conviction (‘default idea’) that God consists of three hypostases (Persons) in one ousia (Being). Barth’s view is that God has different Seinsweisen, indicating that God reveals himself to humankind as Father, Son (Jesus) and Holy Spirit. Perichoresis refers to God as a flow or a mixture of three Persons, wherein the flow or the mix is so close that it almost constitutes one Person. The authors of this article took the arguments of Barth and perichoresis one step further and argued that God is one.Intradisciplinary and/or interdisciplinary implications By studying Barth’s views and the perichoresis doctrine, this article challenged the dogma of the church regarding the Holy Trinity. The classic or Reformed (‘default’) view is that there are three Persons and one Being, while we proposed only one God with at least three Seinsweisen. Practical theology, church history, Old Testament and New Testament disciplines were utilised.
In the article, the author discusses Jesus’ intitulation of God as Abba and its impact on the idea of God’s fatherhood in the New Testament writings. Responding to the recent criticism of J. ...Jeremias’s theses (cf. B. Chilton, M.R. D’Angelo), he tries to show that without the initial source, which was Jesus of Nazareth and his public teaching, the dynamic expansion of the idea of God’s fatherhood in the New Testament would not be possible. After a brief presentation of J. Jeremias’s ground-breaking opinion on Jesus’ filial relation to God as Father, encapsulated in the “Abba, Father” cry (Mk 14:36), a second section analyses the texts of the Hebrew Bible and Second Temple Judaism that explore the theological idea of God as Father. The third part focuses on the NT witnesses to God’s fatherhood, i.e. God both as the Father of Jesus Christ and the Father of all believers (υἱοθεσία). In conclusion, the literary evidence preserved in the NT writings and rational arguments point to Jesus of Nazareth as the source and starting point of the NT idea of God’s fatherhood. Jeremias’s study is still valid, and the address “Abba-Father” uttered by the historical Jesus remains the most concise and fullest expression of his filial relation to God.
The doctrine Saint Basil the Great's about distinction between God's essence and God's energy which has arisen in the course of long-term fight of Saint Basil against the heresy of Arius is ...researched in this article. The basic principle of the heresy of Arius is that God the Son is not born, but only created by God the Father. God the Son is the original creation, and, therefore, there is not God. The doctrine Saint Basil the Great's arises, strictly speaking, as reaction to heresy of Evnomy who was the most radical follower of Arius. According to Evnomy, the Son isn't similar in anything to the Father and, therefore, the essence of the Son isn't similar to essence of God Father. God is entirely known and there is absolutely simple. To connect absolute not cognoscibility of God to cognoscibility of God, complexity and plurality of God to absolute simplicity of God, Saint Basil allocates two conditions of existence of God, namely: existence "in essence" and existence "out of essence". Saint Basil separates God's essence from God's numerous actions and properties as which he understands energy. God's essence is entirely not learned, but God is learned on the numerous actions and energy. God's essence is absolutely simple, but God is difficult and diverse on the numerous actions.
The article dedicated to the main theological problem which has arisen within monothelitism disputes of the first half of the 7th century. The point of view of St. Maximus the Confessor who refers ...will to the nature and, therefore, considers will as attribute of the nature is researched. According to this point of view as Christ in one God's Hypostasis connects two natures, and the will is accessory of the nature, He has two will, each of which corresponds to one of two Him natures. God's will corresponds to the God's nature. And the will human corresponds to human nature. Together with recognition and justification of the first point of view there is the point of view according to which the will is accessory of the Hypostasis This will is attribute of the Hypostasis. This will is called the will of choice, or, in other words, gnomic will. Human has natural will and will of choice. Christ has only natural will. According to this point of view the freedom of choice is not real, because it is caused by distortion of human nature and this distortion is caused by original sin.
The novel Insomnia by the young Latvian prose writer Ilze Jansone was the first contemporary Latvian novel dedicated to lesbian identity. It is productive to look at the questions raised in this ...novel in comparison to the well-known lesbian novel by the English author Radclyffe Hall, The Well of Loneliness, which caused considerable controversy at the time of its publication. These books have been written in different times and places, still there are some points that make Jansone’s approach similar to Hall’s: the presence of religion, the importance of the father figure (God the Father) and other issues of gender. Taking into account various queer theorists’ attempts to categorise Hall’s protagonist as a martyr, a masculine woman, a Christ-like person and in other ways in this paper we try to look for similarities between Hall’s and Jansone’s protagonists.
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