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dominical A.oyoL were experienced as a presently realised authority grounded in the living Jesus, then the past of Jesus' earthly existence and his death, and also a future resurrection of the believers and eschatology in general had lost their meaning. If the words of the Lord conveyed present life

In: The Gospel of John as Literature

, son, and spirit in relationship to god’s kingdom and his provision of eternal life and in describing the connections between Jesus’ eternal, living kingship and the required response of his followers of jus- tice and holiness. a. past scholarship of John 3 as discussed in the introduction in Chapter

In: Mapping Metaphorical Discourse in the Fourth Gospel

, and aspects of early Christianity in a Greco-Roman context (see Downing 1984, 1988 and the work being done in the Corpus Hellenisticum project). In this respect the Cynics and Stoics are of special interest, both because of their ways of life and also because of their views. It is nevertheless

In: Speaking of Jesus

Paul is one of the most diligent and hard working of all the apostles in preaching his faith but he is not mad. Yet the point is still being made that he is either insane, or so motivated by his love for the Lord J esus that he is prepared to risk his life to preach about hirn, but not both those

In: Paul and the Corinthians: Studies on a Community in Conflict

go with Mv 't"~c; a~~~ than with 0 mO"'t"€uwv. Even in the dis- course with the Samaritan woman the "living water" which Jesus gives "will become aspring of water welling up to eternal life in him" who drinks it (4: 14). Those who believe are like Jesus in whom they believe and stand in the same

In: Old Testament Quotations in the Gospel of John

© koninklijke brill nv, leiden, ���5 | doi ��.��63/97890043000�6_0�6 CHAPTER 24 Living as a “Christian”: Christian Ethos According to the Writings of Ignatius of Antioch Tobias Nicklas 1 Introduction What does it mean to be a “Christian”? What did it mean to act like a “Christian” in an early

In: Studies on the Text of the New Testament and Early Christianity

dispenses both life and judgment. A review of the scholarly contributions to the subject of Johan- nine eschatology for the last forty years 1 reveals the astonishing fact that the great majority of such studies have been motivated, wh ether positively or negatively, by Rudolf Bultmann's 1928 article

In: The Cultic Setting of Realized Eschatology in Early Christianity

) as do that "sord id issim a secta Manichaeorum," who on th e basi s of it claim th at a sto ne has life and a wall has a soul ." It is certain too, as we know from Irenaeu s, Clement of Alexandria, and others , th at the Valentinians em ployed Reading II in a Gnostic manner, construing 0 rirOVEV tv

In: Salvation-History in the Prologue of John

living a licentious, antinomian life, believing that the gospel brings freedom from all constraint. The context suggests that the shame in which these people glory may well be sexual licence,40 but whatever it is, it is the antithesis of true glory. Presumably Paul's words are intended as a warning

In: Fair Play: Diversity and Conflicts in Early Christianity

consistent and demanding and, in terms of ritual, the most comprehensive component of Shona — if not all—African religions.36 Africans cannot visualize life without ancestors, because they believe strongly that ancestors, like the living, play a vital role in society and have a real impact on the

In: Abraham as Spiritual Ancestor