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Throughout the biblical story, the people of God are expected to embody God's holy character publicly. Therefore, holiness is a theological and ecclesial issue prior to being a matter of individual piety. Holiness and Ecclesiology in the New Testament offers serious engagement with a variety of New Testament and Qumran documents in order to stimulate churches to imagine anew what it might mean to be a publicly identifiable people who embody God's very character in their particular social setting. Contributors: J. Ayodeji Adewuya Paul M. Bassett Richard Bauckham George J. Brooke Kent E. Brower Dean Flemming Michael J. Gorman Joel B. Green Donald A. Hagner Andy Johnson George Lyons I. Howard Marshall Troy W. Martin Peter Oakes Ruth Anne Reese Dwight Swanson Gordon J. Thomas Richard P. Thompson J. Ross Wagner Robert W. Wall Bruce W. Winter
By systematically examining the New Testament's teaching, Ferguson unveils a comprehensive model of the church that is boh biblically centered and relevant to a world on the verge of the twenty-first century.
The earliest Christians thought of themselves in communal terms. They did not simply make individual commitments to Jesus as God's messiah; they constituted themselves as communities shaped by the in-breaking of God's realm. They likely learned to do so from Jesus himself. When he summoned an inner circle of his followers and numbered them twelve, he signaled that his ministry had the character of a reform movement within Israel. In his work of preaching, healing, exorcism, and prophetic sign actions, Jesus shaped his followers into what would eventually become the church. By transgressing contemporary religious and social boundaries in his ministry, he planted the seeds of the church's later inclusion of non-Jews. This book will investigate New Testament texts about the church from a comparative standpoint. That is, the various authors adopt different metaphors for their communities-family, assembly, nation, priesthood, and so on--to make varying claims about how they ought to live together and how they ought to live among their neighbors. In their descriptions of themselves as the church, Christians implicitly and explicitly describe their theology but also the Roman empire, the Jerusalem temple, the synagogue, popular philosophical circles, and first-century domestic order.
Ecclesiology is the study of the very nature of the Church. Though he is an Anglican Bishop, John Fenwick, PhD, demonstrates for us all that ecclesiology isn t an appendix to the gospel lies at the very heart of communion with God calling us back to the Apostolic and Biblical roots of faith and practice rather than forward to modernization. Ecclesiology is not a matter of choosing sides on core issues of the day and applying church life to them but, rather, it is a matter of faithfulness to the apostolic tradition that has been handed to the Church, primarily within the Scriptures, and then living it out in the daily life of the Church. Fenwick is a master at showing us the interconnections while never losing sight of the ultimate authority of Holy Scripture. He strongly engages with the greater story of the Church Catholic: Eastern and Western. His footnotes and bibliography are a goldmine alone. Here is that literary rarity: a most scholarly work that is also a good read. "
John's Gospel directs attention to the vision of community. Andrew Byers argues that ecclesiology is as central a Johannine concern as Christology.
Schweizer listens carefully to the testimony of the various New Testament writers in order to understand the theological problem of how the New Testament church understood itself, and how it expressed that understanding in its order. The purely historical question about the form of the church at different times is seen by Schweizer as necessary, but need only be asked insofar as the actual shaping of the church is always evidence of the concept of its own nature to which it testifies. Thus, Schweizer arranges the New Testament writings primarily by the theological kinship of their idea of the church, providing a comprehensive examination of the church in the New Testament and Apostolic Fathers. He treats both the diversity of views and the unity found in these writings. He also discusses issues relating to church office, ministry, and ordination.
In her remarkable first book, God Dwells With Us: Temple Symbolism in the Fourth Gospel, Mary L. Coloe, P.B.V.M., explored the profound insight of John's Gospel expressed in Jesus ' invitation to his disciples: Make your home in me, as I make mine in you (John 15:4). For the gospel's author and audience, the dwelling of God among humans was, above al, the Jerusalem Temple. The gospel traces how 'after the trauma of the destruction of the Temple 'the Johannine community came to expand and deepen its knowledge of God's dwelling among humans, finding it now in the person of Jesus and in the community of believers. Dwelling in the Household of God moves us from seeing God's dwelling place as the Temple to seeing God's dwelling place within the community of believers. The starting point now is an image in John 14:2: my Father's house, which is given its Old Testament meaning of my father's household. Our awareness thus moves, like that of the first Christians, from understanding My father's house as the Temple (John 2:16) to My Father's Household as a community of believers drawn into Jesus ' own divine filiation. Coloe invites us to re-read the gospel from the post-Easter perspective of those who have become brothers and sisters of Jesus and living Temples of God's presence. What emerges is nothing less than a profound mysticism of the mutual indwelling of God and believers. Mary Coloe, PBVM, DTh, holds a joint teaching position at the Australian Catholic University and St Paul's Seminary, Brisbane. Her publications include numerous articles and God Dwells With Us: Temple Symbolism in the Fourth Gospel (Liturgical Press, 2001).
The issue of the church is one of the most divisive issues in Christendom. In this volume, Professor Fenison restricts his studies to Pre–New Testament and New Testament uses of the Greek term ekklesia. He then evaluates the more modern universal invisible church theory in its relationship to the historical usage of ekklesia and in its relationship to the very fundamental basics of biblical soteriology. In particular, Fenison demonstrates that this post-biblical theory is not inconsistent with regard to the primary consequence of the fall (spiritual death/separation) and its only possible fundamental solution (restoration to spiritual union with God). Fenison argues that ecclesiology was never part of that solution prior to the cross and is no part of that solution after the cross. Fenison totally repudiates church salvation in every form but insists that salvation consists in its most fundamental essence as restoration to spiritual union with God, which is affected by the internalized empowered gospel as the Spirit’s creative Word (2 Cor. 4:6; Jam. 1:18; Pet. 1:23,25) without any relationship to the church or its ordinances in any way, shape, or form.
Howard Snyder, George Hunsberger, Roger Olson, and others examine the state of the evangelical church and offer fresh reflections on ecclesiology today.