Linked to the Matthean theme of true and “false discipleship” is the, at times, unfavourable reda... more Linked to the Matthean theme of true and “false discipleship” is the, at times, unfavourable redactional portrayal of Peter—to the insinuating extent that Matthew renders the character of Peter as a “false disciple”. The menace of “apostasy” is interwoven within Matthew’s premise of the on-going presence of “false disciples” in the ekklēsia, a present form of Christ’s kingdom, until “the end of the age” (28:20). Gundry applies the phrase “antinomianism” (against the law) to “false disciples,” the same word used by A.W. Tozer to describe Christianity’s “ancient enemy of righteousness”, in contrast to the law ofChrist. It is an empty form of discipleship without Christological relevance which betrays the requirement of true righteousness (5:19-20). Peter’s humanistic rebellion against divine will at Caesarea Philippi (16:20-23) is highlighted (as it is throughout Matthew’s Gospel) by extreme approval followed by extreme disapproval. Being called a “diabolical snare” by Jesus—used elsewhere in Matthew’s gospel to describe “false” or “non-disciples”—is incredibly disapproving: it is hard to imagine a worse name. Therefore, in this thesis, I will: test Gundry’s description of Matthew’s overall portrayal of Peter as “apostate” by using the focus of the Caesarea Philippi scene (16:13-23), by redaction-critical methodology, by exegetical methodology and by thematical methodology.
All across Europe, the " great crisis " 1 was still the transforming engine room of the eighteent... more All across Europe, the " great crisis " 1 was still the transforming engine room of the eighteenth-century; decrees were imposed and wars were waged to define lineages of sovereign continuity for both Protestant (England) and Catholic (Austria). The diminishment of British monarchical powers began a transition (via the Hanoverian Succession) to the contemporary structure of cabinet government, steered by a prime minister, which warranted the people's
In this essay, I contend that Karl Barth supported a theology from “above”, which originates not ... more In this essay, I contend that Karl Barth supported a theology from “above”, which originates not by way of human experience (for example: piety, ethnicity or viewpoint) but exclusively because of divine revelation in Jesus Christ, and Scripture. Firstly, the antithesis of Barth’s view was any configuration of anthropocentric natural theology or any effort made at natural knowledge of God. Secondly, he refused to acknowledge all attestations of God’s reality as merely showing the way to a fetish, or an idol, or a simulacrum, and not to the God of Abraham, Isaac, and Jacob. Thirdly, Barth’s theological methodology was branded “dialectical” – or as Heinrich Emil Brunner (one of Barth’s many antagonists) called it “the theology of crisis” – because he held that all understanding of God encompasses divine-human remonstration and not connection or continuity (as Natural Theology proposes) between God and humanity through Jesus Christ.
In a letter to Bishop Creighton, Lord Acton asserted that: “there is no worse heresy than that th... more In a letter to Bishop Creighton, Lord Acton asserted that: “there is no worse heresy than that the office sanctifies the holder of it.” This essay discusses his view, and articulate my own, with reference to the cultural context of our own time and place within contemporary Australia.
In this essay, I contend that Plato’s notion of the Divine or God is companionable – in a telling... more In this essay, I contend that Plato’s notion of the Divine or God is companionable – in a telling sense of the word, rather than comparable – with a Christian notion of God in three ways. Firstly, Plato provided proofs for the Divine in his first cause (cosmology) position, maintaining all that exists or transpires essentially has, or had a cause; this is also insisted on in the Christian Doctrine of God. Secondly (teleology), Plato’s precept is that humanity is not on its own, amid creation, in its moral involvement – goodness is embodied in creation – therefore, we can discover, and even encounter, order and perfection by examining the universe; this is demonstrated within Christian Theology and Doctrine. Thirdly (ontology), Plato locates supreme importance in the demesne of the unseen; similarly, Christianity locates uppermost value in things not of this world, but on resources from an unseen realm of the heavenlies – a place of origin and ultimate being.
What picture of the Holy Spirit emerges from the narrative of the Fourth Gospel? How does John un... more What picture of the Holy Spirit emerges from the narrative of the Fourth Gospel? How does John understand the role of the Spirit?
Linked to the Matthean theme of true and “false discipleship” is the, at times, unfavourable reda... more Linked to the Matthean theme of true and “false discipleship” is the, at times, unfavourable redactional portrayal of Peter—to the insinuating extent that Matthew renders the character of Peter as a “false disciple”. The menace of “apostasy” is interwoven within Matthew’s premise of the on-going presence of “false disciples” in the ekklēsia, a present form of Christ’s kingdom, until “the end of the age” (28:20). Gundry applies the phrase “antinomianism” (against the law) to “false disciples,” the same word used by A.W. Tozer to describe Christianity’s “ancient enemy of righteousness”, in contrast to the law ofChrist. It is an empty form of discipleship without Christological relevance which betrays the requirement of true righteousness (5:19-20). Peter’s humanistic rebellion against divine will at Caesarea Philippi (16:20-23) is highlighted (as it is throughout Matthew’s Gospel) by extreme approval followed by extreme disapproval. Being called a “diabolical snare” by Jesus—used elsewhere in Matthew’s gospel to describe “false” or “non-disciples”—is incredibly disapproving: it is hard to imagine a worse name. Therefore, in this thesis, I will: test Gundry’s description of Matthew’s overall portrayal of Peter as “apostate” by using the focus of the Caesarea Philippi scene (16:13-23), by redaction-critical methodology, by exegetical methodology and by thematical methodology.
All across Europe, the " great crisis " 1 was still the transforming engine room of the eighteent... more All across Europe, the " great crisis " 1 was still the transforming engine room of the eighteenth-century; decrees were imposed and wars were waged to define lineages of sovereign continuity for both Protestant (England) and Catholic (Austria). The diminishment of British monarchical powers began a transition (via the Hanoverian Succession) to the contemporary structure of cabinet government, steered by a prime minister, which warranted the people's
In this essay, I contend that Karl Barth supported a theology from “above”, which originates not ... more In this essay, I contend that Karl Barth supported a theology from “above”, which originates not by way of human experience (for example: piety, ethnicity or viewpoint) but exclusively because of divine revelation in Jesus Christ, and Scripture. Firstly, the antithesis of Barth’s view was any configuration of anthropocentric natural theology or any effort made at natural knowledge of God. Secondly, he refused to acknowledge all attestations of God’s reality as merely showing the way to a fetish, or an idol, or a simulacrum, and not to the God of Abraham, Isaac, and Jacob. Thirdly, Barth’s theological methodology was branded “dialectical” – or as Heinrich Emil Brunner (one of Barth’s many antagonists) called it “the theology of crisis” – because he held that all understanding of God encompasses divine-human remonstration and not connection or continuity (as Natural Theology proposes) between God and humanity through Jesus Christ.
In a letter to Bishop Creighton, Lord Acton asserted that: “there is no worse heresy than that th... more In a letter to Bishop Creighton, Lord Acton asserted that: “there is no worse heresy than that the office sanctifies the holder of it.” This essay discusses his view, and articulate my own, with reference to the cultural context of our own time and place within contemporary Australia.
In this essay, I contend that Plato’s notion of the Divine or God is companionable – in a telling... more In this essay, I contend that Plato’s notion of the Divine or God is companionable – in a telling sense of the word, rather than comparable – with a Christian notion of God in three ways. Firstly, Plato provided proofs for the Divine in his first cause (cosmology) position, maintaining all that exists or transpires essentially has, or had a cause; this is also insisted on in the Christian Doctrine of God. Secondly (teleology), Plato’s precept is that humanity is not on its own, amid creation, in its moral involvement – goodness is embodied in creation – therefore, we can discover, and even encounter, order and perfection by examining the universe; this is demonstrated within Christian Theology and Doctrine. Thirdly (ontology), Plato locates supreme importance in the demesne of the unseen; similarly, Christianity locates uppermost value in things not of this world, but on resources from an unseen realm of the heavenlies – a place of origin and ultimate being.
What picture of the Holy Spirit emerges from the narrative of the Fourth Gospel? How does John un... more What picture of the Holy Spirit emerges from the narrative of the Fourth Gospel? How does John understand the role of the Spirit?
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