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The First Epistle of John has long been noted for its consistent interchange of Christology and ethics. Kenney's study of this phenomenon is illuminated by an analysis of the historical situation and by a detailed exegesis of the text. The Epistle is best understood as a corrective to the docetic tendencies, both Christological and ethical, of the Gospel of John. It seems to have been written by someone other than the author of the Gospel, yet faithful to his formulations of truth. The Epistle teaches that Christology determines ethics. Those who deny the expiatory death of Jesus are deprived of true spiritual life. Those who affirm this teaching are gifted with regeneration and empowered to grow in the imitation of Christ. The love of God first manifested in Christ is finally fulfilled in one's ethical transformation.
"In the face of the present reality where there is a disparity between once claim of faith and conduct of life, the book analyzes and describes the inalienable relationship between ethics and Christology. Jesus is understood as the actual and perfect manifestation of the moral likeness of God, the Father. Every ethical imploration is directed and revolved around the person, role, authority and mission of Jesus. The book propounds that the thrust of the ethical injunction in John's Gospel is to escort people to believe in Jesus, who is introduced as the logos incarnated in the person of Jesus (Jn. 1:14) for a reason to make the world and its inhabitants to understand and accept him as the Christ, the Son of God and the Son of Man who grants life eternal, the highest and ultimate goal according to the Gospel of John (3:16; 20:31). A response to the call to believe in Jesus results in living in the light, doing good, aligning one's purpose of life in the will of God. Discipleship is considered as the immediate moral context. Ethics in John's Gospel is the ethics of faith and love combined which results from believing and keeping the commandments of Jesus and resulting to "doing the works of God." Johannine ethics stems from the moral world of God, revealed in and through the life and ministry of Jesus, received by faith by community of believers and in the physical absence of Jesus the Spirit-Paraclete takes over to guide and enable the community of believers in all the truth to live its faith in action."
The Gospel and epistles of John are commonly overlooked in discussions of New Testament ethics, often seen as of only limited value. Here, prominent scholars present varying perspectives on the surprising relevance and importance of the explicit imperatives and implicit moral perspective of the Johannine literature. The introduction sets out four major approaches to Johannine ethics today; a concluding essay takes stock of the wide-ranging discussion and suggest prospects for future study.
This volume brings together essays on John and Hebrews by William R. G. Loader. Beside his monographs on John and Hebrews are numerous contributions to journals, conference volumes, and Festschriften, of which a representative selection is gathered here into a single volume. They discuss how these writings portray Jesus and his significance and deal with continuity and discontinuity with Israel's tradition, as well as address the ethical issues which these texts raise and also evoke.
By casting the identity of Christ as the One-Who-Is-Present, Holmes concentrates on how Christ ministers his power, truth, and love in the Spirit for the sake of the transformation of human life. As present, Christ's work is both finished and unfinished, complete and open-ended; as endlessly contemporary, it is constitutive of reality and so (re-)shapes the ethical landscape and the moral life. In revisiting the doctrine of Christ's contemporaneity with its ethical implications firmly in view, Holmes's work fills a lacuna in the contemporary literature on Christian ethics. In conversation with John's Gospel, the priority of Christology comes to drive the very shape of moral questions for today. Here the compelling task of ethics is a matter ofbecoming aligned with and transparent to Christ's own presence and so to Christ's work of making all things new.
The book deals with the relation between identity, ethics, and ethos in the New Testament. The focus falls on the way in which the commandments or guidelines presented in the New Testament writings inform the behaviour of the intended recipients. The habitual behaviour (ethos) of the different Christian communities in the New Testament are plotted and linked to their identity. Apart from analytical categories like ethos, ethics, and identity that are clearly defined in the book, efforts are also made to broaden the specific analytical categories related to ethical material. The way in which, for instance, narratives, proverbial expressions, imagery, etc. inform the reader about the ethical demands or ethos is also explored.
Most interpreters of 1, 2, 3 John believe that the author's opponents (called "antichrists", "deceivers", and "false prophets") advocated gnostic or progressive doctrines that denied or downplayed the humanity of Jesus Christ and the importance of ethical behaviour, and eventually split the Johannine community. Against this consensus, Streett argues that the opponents are former Jewish-Christians who have left the community to return to the synagogue after renouncing their belief that Jesus is the Jewish Messiah.