LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 1 CHRISTIANITY 2018 AUTHORITY OF THE BIBLE What is the Bible? The bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a product of divine inspiration and a record of the relationship between God and Human beings. Authority of the Bible Biblical authority refers to the extent to which the old and the New Testament scriptures are authoritative over humans` belief and conduct, as well as the extent to which biblical propositions are accurate in matters of history and science. In Christianity, Authority is understood to mean that everything the Bible affirms and teaches is true. The Bible summarises God’s will and purpose. The Bible determines the belief, behaviour and conduct of Christians. Therefore, the affirmation that the Bible is the “authoritative rule of faith and conduct” is understood to call for accepting the Scriptures as the final and unchanging authority for doctrine and ethics. It is the very Word of God in that God himself revealed His will and purposes to chosen writers (Amos 3:8) who faithfully and precisely recorded what had been revealed to them. 1. The Bible is the Word of God The Bible declares itself to ne the Word of God. The Bible is the inspired word of God, “All scripture is given by inspiration of God’ 2 Tim 3:16. - ‘All scripture’ refers to the written word. ‘All Scripture’ refers to the entire Bible (OT & NTs). - Jesus accepted the OT as ‘Scripture’ [Lk 24:27,44,45; Jn 5:39,46,47. - Peter said Paul’s epistles were scripture [2 Pet 3:15-16]. - since the Bible is the written Word of God, God’s judgement will befall anyone who attempts to add or to subtract from the ‘words… of this prophecy’ [Rev 22:18-19]. 2. The Bible is Inerrant Inerrancy mean that, scripture in its original manuscript is without error. The Bible is free from mistakes. Being without error and completely truthful, the Scriptures are absolutely trustworthy (2 Samuel 7:28; Psalm 119:160; John 17:17; Colossians 1:5). a) God’s Spirit guided the ‘holy men of God’ [2 Pet 1:21] so that the words they wrote (preserved in the Bible) were kept free from error. God’s Spirit by supernatural superintendence (ways), guided these particular writings so that they, (1) said what God wished to be said & (2) were written error free in the original copies. b) The Biblical Words are protected from error by God. Quote Isa 27:3, 40:8 & Mt 24:35. c) The OT was received as from God, hence Inerrant Jos 1:8; 2 Kx 22:8, 11, 13. d) Fault cannot be found in all the Scriptures. Jesus said, ‘The Scripture cannot be broken’ [Jn 10:35]. Jesus preached inerrancy that not even a single stroke which formed the Hebrew alphabet cannot be removed, ‘one dot (smallest Hebrew letter) or one title (smallest accent mark over the letter) will by no means pass from the law… [Mt 5:18]. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 1 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 2 CHRISTIANITY 2018 3. The Bible is Infallible Infallibility - mean that the Bible is not wrong on any subject. The Scriptures are true and reliable in what they intend to assert a) Jesus certified the OT as accurate. By citing the miracles. By citing the miracles of the OT, Jesus certified them as true, accurate, inerrant and thus infallible for e.g. Noah [Mt 24:37-38; Gen 6:1-14], Jonah [Mt 12:39-40; Jn 1:7], Lot’s wife [Lk 17:32; Gen 19:26], Satan [Lk 11:18; Eze 28:11-19]. Thus Jesus took the OT Scriptures to be God’ Word and entirely trustworthy. b) Christ & the apostles accepted the OT as infallible. 4. The words in the Bible came from God through chosen persons (INSPIRED) Inspiration refers to that special act of the Holy Spirit by which He guided the writers of the Scriptures. It influenced both their thoughts and their actual choice of words, yet also made full allowance for the divergent backgrounds, abilities, and personalities of the writers. a) Manley notes that, when Paul wrote to Timothy that ‘all scripture is given by inspiration of God, it is beyond doubt that he referred to the holy writings of the O.T & all sacred literature [2 Tim 3:16]. By called them ‘inspired’ (theopneustos, God breathed) he taught that the breath of God was in each Scripture hence men were only vehicles of His thought. According to Swete, Athenagorus likened the action of inspiration to that of a flute-player making his flutevocal and tuneful. It means God is the author of the Bible is God Himself. God breathed the words through the mouths & pens of holy men. According to 2 Peter 1:21, all prophecy of scripture is not a result of private interpretation nor the impulse of man, but authors were inspired by the Spirit of God. b) King David affirmed that his writings came by the Spirit’s inspiration. On 2 Samuel 23:2 David said, ‘the Spirit of the Lord speaks by me, his word is upon my tongue…’ [2 Sam 23:2] c) Manley asserts that, the belief that the O.T was the work of the Holy Spirit was the convinced belief of the Christian church from the beginning and that the Holy Spirit ‘spoke by the prophets ‘was a primitive element in the Eastern world. ‘The Scriptures were given by the Holy Spirit’ wrote Clement of Rome at the end of the 1st century. The prophets themselves were conscious that they were controlled by a power stronger than their own Isa 8:2, Jeh 1:9, Eze 3:4 = 2 Pet 1:21. Hooker opine that, the scriptures were with such perfection planned that they contained neither a word too little or too much, and that the authors ‘neither spoke nor wrote one word of their own, but uttered syllable by syllable as the Spirit put it into their mouths’. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 2 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 3 CHRISTIANITY 2018 CONCEPT OF SIN Various Hebrew words are used to define Sin? Sin can be translated to mean any of the following: • missing the mark • iniquity • stubbornness • going my way • wickedly • seeking to depravity • outright rebellion 1. ‘Chata’—fall short, miss the mark Genesis 4:6: “And the LORD said to Cain, - This word for sin as used in the case of Cain is ‘chata’ or ‘chatah’ which generally means ‘to fall short, miss the mark.’ It thus covers all sins. The word is used in Ezekiel 18:20 to show that ‘The soul that sins shall die….’. Chata also means rebellion against God for example, king Saul’s failure to obey God’s instructions through in the war against Amalek 1 Sam 15:30. See Ex 20:20. 2. ‘shagag’—to meander, to wander, to stray Shagag is an inoffensive or harmless word translated ‘sin’. Leviticus 4:13: ‘if the whole congregation of Israel commits sin (shagag) unwittingly (through ignorance) …’. It’s not ‘chata,’ it’s ‘shagag’, it means to meander, wander, stray; didn’t do anything terrible, no violence, not rebelling against God. Thus ‘shagag’ means: you strayed and didn’t follow instructions; you missed something and were inattentive. Shagag means to err (Isaiah 28:7). Num. 15:28 talks about sinning through ignorance or error, that is ‘shagag.’ 3. ‘a von’— means iniquity and guilt - In Hebrew ‘avon’ mean perverse, make crooked, do amiss, do wickedly. It is an act of defiance, iniquity or rebellion or plain stubbornness. Ever hear the phrase ‘stiff-necked’? SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 3 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 4 CHRISTIANITY 2018 Exodus 34:7, ‘… keeping steadfast love for thousands, forgiving iniquity… (avon) and transgression and sin …(chata)…’ - Ex 34:9 ‘If now I have found favour in thy sight, O Lord… although it is a stiff-necked people; and pardon our iniquity …(avon). - 1-Samuel 15:23: “For rebellion is as the sin of witchcraft, and stubbornness… [stiff-necked] …is as iniquity… [‘avon’] …and idolatry.” - 1 Sam 3:13: And I tell him that I am about to punish his house for ever, for the iniquity (avon) which he knew, because his sons, were blaspheming God, …’ 4. ‘ra’—evil, bad, or wicked Ra - means breaking up or ruin, it indicates something both morally wrong and damaging. It is translated often as “wicked”. Its means something morally bad Gen 38:7. God used the word ‘ra’ (evil) to describe the people of the time of Noah. Genesis 6:5, ‘The Lord saw that the wickedness (ra) of man was great in the earth…’. Genesis 8:21—this is after the Flood and Noah had come down from the ark and everybody else with him, and built and altar and offered sacrifices: ‘And when the Lord smelled the pleasing odour, the LORD said in his heart, ‘I will never again curse the ground because of man, for the imagination of man’s heart is evil (ra) from his youth …’ - Genesis 13:13: ‘Now the men of Sodom were wicked (ra), great sinners (chata) against the Lord’ - Gen 19:6, This is Lot; the angels have come and he brought them into his house and the men of Sodom want to sodomise them. ‘Lot went out of the door to the men, shut the door after him, and said, ‘I beg you, my brothers, do not act so wickedly (ra)’ that is truly badly. 5. ‘pasha’—transgression—break away, rebel, a deliberate act of rebellion against known law. Pasha – means rebel and is translated as transgression. - I Kings 8:50, Solomon’s prayer, ‘… forgive thy people who have sinned against thee, and all their transgressions (pasha rebellion) which they have committed against thee; and grant them compassion in the sight of those who carried them captive …’ SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 4 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 5 CHRISTIANITY 2018 - Exodus 34:7, God’s words when he passed by Moses on the mountain, ‘The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faith fullness, keeping steadfast love for thousands, forgiving iniquity (avon) and transgression (rebellion/pasha) and sin …’ - Isaiah 43:7, ‘Your first father sinned, ad your mediators transgressed (pasha-rebelled) against me.’ - Jeremiah 2:8: “The priests did not say, ‘Where is the LORD?’ Those who handle the law did not know me; the rulers transgressed (pasha – an outright rebellion) against me …’ - Summary, Daniel 9:1-3, ‘Then I turned my face to the Lord God, seeking him by prayer and supplications with fasting and sackcloth and ashes. I prayed to the Lord my god, and made confession, saying, “O LORD, the great and terrible God […] we have sinned [chata] and done wrong [ iniquity - avon] and acted wickedly [ra] and rebelled [pasha] …” New Testament Concept of Sin - The New Testament uses twelve basic words to describe sin: 1. kakos, bad (Romans 13:3); 2. poneros, evil (Matthew 5:45); 3. asebes, godless (Romans 1:18); 4. enochos, guilt (Matthew 5:21); 5. hamartia, sin (I Corinthians 6:18); 6. adikia, unrighteousness (I Corinthians 6:9); 7. anomos, lawlessness (I Timothy 1:9); 8. parabates, transgression (Romans 5:14); 9. agnoein, to be ignorant (Romans 1:13); 10. planan, to go astray (I Corinthians 6:9); 11. paraptomai, to fall away (Galatians 6:1); and 12. hupocrites, hypocrite (I Timothy 4:2). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 5 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 6 CHRISTIANITY 2018 From the uses of these words several conclusions may also be drawn. (1) There is always a clear standard against which sin is committed. (2) Ultimately all sin is a positive rebellion against God and a transgression of His standards. (3) Evil may assume a variety of forms. (4) Man’s responsibility is definite and clearly understood.” Concept of Sin in the New Testament Jesus Teaching and Identification of Sin; 1. Sacrilege (Mark 11:15-18) – violating the temple and holy things that were dedicated to God 2. Hypocrisy (Matthew 23:1-36) – religious leaders did not obey their own standards, they exalted themselves, avoided fulfilling their oaths on technicalities, they kept the legalistic code but missed the intent of the law. 3. Covetousness (Luke 12:15) – the sin of greed causes fights and quarrels as James says in his book (James 4:1-4) 4. Blasphemy (Matthew 12:22-37) – calling God’s work Satanic and vice versa 5. Transgressing the Law (Matthew 15:3-6) – fixing the Law to benefit your desires is breaking the law 6. Pride (Matthew 20:20-28; Luke 14:7-11) – seeking positions of power and honor 7. Being a Stumbling Block (Matthew 18:6) – leading others to sin or causing them to be unrighteous 8. Disloyalty (Matthew 8:19-22) – seeking comfort and serving self before fulfilling duties to Christ is sin 9. Immorality (Matthew 5:27-32) – committed in action or in heart 10. Fruitlessness (John 15:16) – not living productive Christian lives is a sin 11. Anger (Matthew 5:22) – anger inside is compared to the act of murder 12. Sins of Speech (Matthew 5:33-37; 12:36) – keep oaths, keep promises; we will be held accountable for useless words 13. Showing Off (Matthew 6:1-18) – doing good deeds for attention is sin 14. Lack of Faith (Matthew 6:25) – worrying and not trusting God is sin SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 6 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 7 CHRISTIANITY 2018 15. Irresponsible Stewardship (Matthew 25:14-30; Luke 19:11-27) – failure to use your abilities and opportunities are the sin of irresponsibility 16. Prayerlessness – Jesus told us to pray and never give up. To cease to pray or to stop calling out to God for help is sin. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 7 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 8 CHRISTIANITY 2018 Salvation A. Definition Salvation, or "being saved" means redemption from the power of sin. In practical terms, God's salvation is what we need to get to heaven or attain eternal life. (See II.) B. Process of Salvation Everyone who has ever lived, Christian and non-Christian, will face a final judgment to determine whether he or she ends up in heaven or hell. (See II. A. ) We must be justified, or made acceptable to God. In our natural human state, we are all sinners and unworthy of heaven. However, God, in His mercy, may choose to overlook our faults and admit us to heaven. (See II. B. , IX. ) Salvation comes only by the grace of God. There is nothing we can do on our own to guarantee our salvation. (See II. C. ) Jesus' sacrificial death on the cross has enabled (but not guaranteed) our salvation through a mystery we cannot fully understand. (See II. C. ) C. Conditions of Salvation No one verse, chapter or book of the Bible tells all the conditions for salvation, and the Bible does not give any "magic formula" that will guarantee salvation. Different parts of the Bible explain different aspects of salvation, and these are the main requirements listed in the Bible: Love God. Nothing should get in the way of our total devotion to God. We must be humble, not arrogant or self-righteous. In ancient times, people were tempted to worship pagan gods and idols. In modern times, we are tempted to let "idols" like money, power, prestige, careers, hobbies and pleasure become our primary goals and concerns. (See III. A. 1., III. C. , III. D. , III. E. ) Love your "neighbor." In other words, be kind and respectful to other people. Jesus put this commandment on par with the commandment to love God. As Jesus defined it, all people of the world are our "neighbors," regardless of race, religion, nationality, etc. (See III. A. 2., V. C. ) Put your faith in God and Christ. In Biblical usage, "faith" means more than just believing that God exists and that Jesus is His divine Son. Trusting our lives to God instead of worldly things is even more important. (See III. D. , IV. A. , V. A. , V. B. , V. D. ) The heart is more important than rules and laws. In Jesus' time, people believed they would be saved if they followed about 600 rules and laws. But Jesus pointed out that people could observe all those rules and still find ways to live wicked and greedy lives. Jesus and His disciples taught that God sees everything and will judge us by what is in our hearts (our attitudes, intentions and motives). (See III. B. , IV. B. ) Live a moral life. Avoid sins like murder, adultery, sexual immorality, theft, slander, idolatry, hostility, greed, envy, jealousy, quarreling and drunken behavior. (See IV. B. , VIII. A. ) Repent and forgive others. No one can completely live up to God's standards. When we fall into sin, we must repent (sincerely turn away from sin and toward God). Just as God is willing to forgive our sins, we must be willing to forgive other people. (See III. G. ) SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 8 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 9 CHRISTIANITY 2018 Do God's work on earth. It is not enough to just avoid evil. We are also commanded to use the wealth, talents and abilities God has given us to serve God and other people. (See III. F. ) II. Introduction Salvation means being saved from the power of sin and from hell, the eternal penalty of that sin. Through the process of salvation we are freed from everything that could prevent us from enjoying eternal life with God. Other common terms for salvation are being saved, going to heaven, eternal life, everlasting life, the kingdom of God and the kingdom of heaven. A. Judgment All people who have ever lived, Christian and non-Christian, will face a final judgment to determine their eternal fate (Matthew 5:29-30, 25:31-46; John 5:25-29, Romans 14:1012, Revelation 20:11-15). The Bible sometimes says a person is "saved" when he or she becomes a Christian (Acts 2:46-47, 16:31-34), but more often "saved" refers to being granted eternal life at the final judgment (Mark 13:13, Luke 13:23-24, 18:26-27, James 2:14 ). B. Justification Virtually every Christian denomination has a unique doctrine about salvation and the related idea of justification, making a sinner acceptable to God (see Glossary below). In addition to Bible teachings, these doctrines are based on church traditions and the ideas of popes, bishops, and theologians such as John Calvin, Martin Luther, Jacobus Arminius and John Wesley. Many of these doctrines emphasize one aspect of Bible teaching over another and apply different interpretations to Bible passages. Many wise and devoted people have spent a lifetime of study and prayer and have come to different conclusions about salvation! All Christians, however, agree we can be saved only by the grace of God; we cannot save ourselves or determine our own fate after death. But, is salvation available to all, or are some people predestined to be saved while others are condemned to hell, even before they are born? Are we justified by faith or doing good works or both? Can only Christians be saved? Once saved, always saved? Can salvation be lost? These and many more questions have been the work of countless theologians over the past 2000 years. Nevertheless, despite obvious differences, the various beliefs about salvation have much in common, and most of them come from the Bible. C. Salvation Is by the Grace of God Through the Sacrifice of Christ Mark 10:24-27 introduces the idea that salvation is a gift from God, not something we earn by our own efforts. In the same chapter, we are introduced to the idea that, through a mystery we can't fully understand, salvation comes through the sacrificial death and resurrection of Jesus. Jesus said, For even I, the Son of Man, came here not to be served but to serve others, and to give my life as a ransom for many." (NLT, Mark 10:45) It seems strange to us today, but the concept of sacrifice for atonement (reconciliation between God and humans) was very familiar in Jesus' time. Lambs and other animals were routinely sacrificed in the Jewish temple to atone for sin. God accepted the death of the sacrificial animal as a substitute for the death that the sinner actually deserved. Against that background, we can understand that Jesus was the ultimate sacrifice to redeem us from the penalty for the sins we SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 9 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 10 CHRISTIANITY 2018 have all committed. Through Jesus' death on the cross, we are freed from the deadly grip of sin. Although we do not fully understand the how or why of Jesus' sacrificial death, it offers us a chance for salvation, and that is the central belief and hope of Christianity. However, salvation is not a gift given to all (Matthew 7:13-14, Luke 13:23-27); the Bible lists many requirements for salvation. Matthew, Mark and Luke emphasize high moral standards, love for one another, and commitment. We can never measure up to God's standards, but we must put forth our very best effort, and when we fail, we must repent and resolve to do better. The Letters of Paul also emphasize moral uprightness. Paul also says we can be justified (made acceptable to God) only by putting our faith in Christ, not by observing the Old Testament Laws. The Gospel of John emphasizes the importance of believing in Jesus Christ and putting our trust in Him. III. Matthew, Mark and Luke The Bible books of Matthew, Mark and Luke are known as the "synoptic gospels," and they have much in common. Scholars believe Mark was the first written, around 70 A.D. Matthew and Luke were written between 80 and 90 A.D. and incorporated much of the material from Mark. Nearly all the teachings in these gospels are attributed directly to Jesus, but the authors have organized and presented the material in different ways. A. Love God, Love Your Neighbor Jesus emphasized the sincere, heart-felt application of His two Great Commandments: One day an expert in religious law stood up to test Jesus by asking him this question: "Teacher, what must I do to receive eternal life?" Jesus replied, "What does the law of Moses say? How do you read it?" The man answered, " 'You must love the Lord your God with all your heart, all your soul, all your strength, and all your mind.' And, 'Love your neighbor as yourself.' " "Right!" Jesus told him. "Do this and you will live!" (NLT, Luke 10:25-28) 1. Love God. Loving God means nothing should get in the way of our total devotion to God. (Deuteronomy 6:5, Matthew 22:34-40, Mark 12:28-34). In ancient times, people were tempted to worship pagan gods and idols. In modern times, we are tempted to let "idols" like money, power, politics, prestige, careers, hobbies, and pleasure become our primary goals and concerns (Luke 11:42, Romans 8:28, Ephesians 5:5, Colossians 3:5, Philippians 3:17-21, 1 John 2:16, 2:15-17, 5:1-3, 1 Timothy 6:10). 2. Love Your Neighbor. The English word "love" can have affectionate, emotional, romantic, sexual, or benevolent meanings. The original Greek word agape, used in the Bible, has a benevolent meaning. It is the kind of love we do instead of the kind of love we feel. It means having a sincere concern for the welfare of others and holding them in high regard. That is what Jesus meant when He said, "Love your neighbor." Jesus told His Parable of the Good Samaritan (Luke 10:25-37) to show that a "neighbor" includes all people of the world, even those of different nationalities and religions, even enemies. In His description of the Final Judgment (Matthew 25:31-46) Jesus stated explicitly that our salvation depends on doing whatever we can to help other people in need. Loving God SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 10 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 11 CHRISTIANITY 2018 and loving our neighbors are inseparable concepts; we can't truly love God without also loving other people (1 John 3:15-18, 4:19-21, James 2:14-17). Related The Greatest Commandment and the Parable Matthew 25:31-46 - The Judgment of the Nations of the Good articles: Samaritan B. We Are not Saved Just by Following Rules The Pharisees, religious leaders of Jesus' time, believed that salvation could be earned by strict observance of the Law of Moses (the Ten Commandments plus the other Old Testament rules). Jesus rejected that belief and stressed that we will be judged on the purity of our motives, not just on the outward observance of rules. Jesus said we must strive to go beyond the Ten Commandments in our practice of love for all people. What He asks is true concern and caring, not mere compliance with a set of rules. Not only must we not murder (Exodus 20:13), we should avoid even holding a grudge: "You have heard that the law of Moses says, 'Do not murder. If you commit murder, you are subject to judgment.' But I say, if you are angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the high council. And if you curse someone, you are in danger of the fires of hell." (NLT, Matthew 5:21-22) Not only must we not commit adultery (Exodus 20:14), we should avoid entertaining even the thought of it (Matthew 5:27-29). Not only must we not steal (Exodus 20:15) and not envy what others have (Exodus 20:17), we should focus our lives on God, not on earthly possessions (Matthew 6:19-21). Not only must we not give false testimony (Exodus 20:16), we should even avoid evil thoughts and speech (Matthew 12:35-37). Not only must we be considerate to the poor (Deuteronomy 15:7-8), we should treat them as we would treat Jesus, Himself! (Matthew 25:31-46). C. Wealth Is not a Sign of God's Favor Another common belief in Jesus' time was that great wealth was a sign of God's favor. Jesus rejected that belief and said wealth can actually be a deterrent to salvation: The disciples were amazed at his words. But Jesus said again, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." The disciples were even more amazed, and said to each other, "Who then can be saved?" Jesus looked at them and said, "With man this is impossible, but not with God; all things are possible with God." (NIV, Mark 10:24-27) It is not so much that wealth is intrinsically evil, or that poverty is blessed. Rather, a devotion to gathering wealth is incompatible with devotion to God. God must always be the most important thing in our lives: "No one can serve two masters. For you will hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and money." (NLT, Luke 16:13) Jesus saw wealth as a gift from God to be used in His service (Luke 16:1-13). Those who have been blessed with wealth must share generously with the poor (Matthew 25:31-46), and avoid SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 11 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 12 CHRISTIANITY 2018 the sins of arrogance (1 Timothy 6:17), dishonesty (Luke 19:1-10), self-trust (Proverbs 18:11) and greed (Luke 12:13-21). D. We Must Be Truly Committed Obedience to God's will is required for salvation. Mere intellectual Christianity, or acknowledgment of Christ as Savior, is not sufficient: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' (NIV, Matthew 7:21-23) Jesus asks for total commitment (Luke 6:46-49, Luke 11:23) and warns that the road to salvation will not always be easy (Matthew 10:22, Mark 8:34-38). E. Be Humble God's kingdom is not for the proud, arrogant, self-righteous or self-sufficient. We must adopt a humble, trusting nature toward each other, and, especially, toward God. Jesus called a small child over to him and put the child among them. Then he said, "I assure you, unless you turn from your sins and become as little children, you will never get into the Kingdom of Heaven. Therefore, anyone who becomes as humble as this little child is the greatest in the Kingdom of Heaven." (NLT, Matthew 18:2-5) The Parable of the Pharisee and the Tax Collector (Luke 18:9-14) also shows the evil of selfrighteousness. F. Serve God, Serve Others God has given each person a unique set of gifts - wealth, talents, skills, time, love, compassion, understanding, wisdom, leadership, etc. We are stewards of those gifts, and it is our duty to use them to serve God and serve other people. Those who have been given greater gifts have correspondingly greater duties. Those are the lessons of Jesus' Parable of the Talents(Matthew 25:14-30) and Parable of the Pounds (Luke 19:12-27). The need to make good use of our gifts is restated by Paul and Peter (Romans 12:6-8, 1 Timothy 6:1719, 1 Peter 4:10-11). G. Repentance and Forgiveness The standards Jesus set are so high that some people just dismiss them as being unrealistic, or as intended only for the kingdom of God when it comes to its full realization. Some say Jesus' teachings apply only to private spiritual life and not to work, school, politics or how we treat other people. However, Jesus did not put any such qualifications on his teachings, so it is best to assume he intended for us to do our best to meet His standards in all aspects of life. Sin means transgression of God's will, either by failing to do what it requires or by doing what it forbids. It is taken for granted in the Bible that all people are sinful by nature and will never measure up to God's standards (Psalms 51:5-6, Romans 3:21-24, 5:12, 1 John 1:8). Fortunately, forgiveness is offered to all who repent, that is, sincerely turn away from sin and toward God (Mark 1:15, Luke 5:31-32, Luke 24:47, Luke 15:3-7). It doesn't matter how serious the sin or how long it has been going on, as long as one sincerely repents and makes a sincere attempt to SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 12 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 13 CHRISTIANITY 2018 avoid the sin in the future. God is always searching and always ready to forgive and receive a repentant sinner back into His good graces: ... There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. (NIV, Luke 15:7) The condition of forgiveness is a willingness to also forgive others: For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins. (NIV, Matthew 6:14-15) IV. The Letters of Paul The apostle Paul was not one of Jesus' original followers or disciples. In fact, he despised the growing Christian movement and fiercely persecuted the early Christians. Then, several years after Jesus was crucified, raised and ascended to heaven, Paul had a dramatic encounter with Jesus on the road to Damascus (Acts 9:1-9). After that, he spent time learning from some of Jesus' disciples and became the most energetic disciple of all, as well as the first and most influential interpreter of Jesus' life and ministry. He founded many Christian communities and his letters to these communities are among the earliest Christian documents preserved in the New Testament, predating even the Gospel of Mark. His First Letter to the Thessalonians dates from around 50 A.D., and the more important letters to the Romans and the Corinthians date from 54 - 56 A.D. A. Have Faith in Christ Paul stressed the redemption offered by Christ, which is available through the gift of faith. When Paul spoke of "faith," it was usually in opposition to the Old Testament Law. The Jews of Biblical times believed they would attain salvation by strictly observing the letter of the Law of Moses (the Ten Commandments and other Old Testament laws). But Paul said, But now God has shown us a different way of being right in his sight--not by obeying the law but by the way promised in the Scriptures long ago. We are made right in God's sight when we trust in Jesus Christ to take away our sins. And we all can be saved in this same way, no matter who we are or what we have done. For all have sinned; all fall short of God's glorious standard. Yet now God in his gracious kindness declares us not guilty. He has done this through Christ Jesus, who has freed us by taking away our sins. For God sent Jesus to take the punishment for our sins and to satisfy God's anger against us. We are made right with God when we believe that Jesus shed his blood, sacrificing his life for us. God was being entirely fair and just when he did not punish those who sinned in former times. And he is entirely fair and just in this present time when he declares sinners to be right in his sight because they believe in Jesus. Can we boast, then, that we have done anything to be accepted by God? No, because our acquittal is not based on our good deeds. It is based on our faith. So we are made right with God through faith and not by obeying the law. (NLT, Romans 3:21-28) The "faith" Paul spoke of in his letters is a translation of the Greek word pistis. This word (see Glossary below) has implications of trust, firm conviction, obedience and commitment. So faith, in a Biblical sense, is more that just intellectual belief. It goes far beyond that and implies a commitment to trust God and let His will rule our lives. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 13 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 14 CHRISTIANITY 2018 B. Practice Good Works "Works" is a term used in the Bible to describe our acts or deeds (see Glossary below). Works are the things we do as opposed to the things we believe. Our works are "good works" when we obey the commandments of God and the teachings of Jesus. They are "bad works" when we sin. In Romans 3:28, Paul said, "For we hold that a person is justified by faith apart from works prescribed by the law." In other words, our salvation comes through our faith, not, as was commonly believed at the time, from obeying the Laws of Moses. However, Paul's teaching has sometimes been interpreted as meaning that if we have faith, nothing else matters; we don't need to do "good works", that is, obey God's commandments, in order to be saved. However, that was not Paul's interpretation at all. He said if the Spirit of Christ is truly within us, we will turn away from evil deeds: Those who are dominated by the sinful nature think about sinful things, but those who are controlled by the Holy Spirit think about things that please the Spirit. If your sinful nature controls your mind, there is death. But if the Holy Spirit controls your mind, there is life and peace... So, dear brothers and sisters, you have no obligation whatsoever to do what your sinful nature urges you to do. For if you keep on following it, you will perish. But if through the power of the Holy Spirit you turn from it and its evil deeds, you will live. For all who are led by the Spirit of God are children of God. (NLT, Romans 8:5-6, 12-14) It may be due to misinterpretation of Paul's teaching that, about five years later, James felt obligated to write, "Faith that doesn't show itself by good deeds is no faith at all--it is dead and useless" (James 2:14-20). Just as Jesus emphasized the need for love and moral uprightness, so did Paul: The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other. (NIV, Galatians 5:19-26) V. The Gospel of John Bible scholars believe John was the last of the gospels to be written, around 95 A.D. As with Matthew, Mark and Luke, nearly all the teachings in John are attributed to Jesus. However, different teachings are emphasized in John, and they are presented with a different viewpoint. Whereas the other Gospels report Jesus' life and teachings without much interpretation, the Gospel of John is much more of a theological and interpretive work. Its late date of publication, 65 years after Jesus was crucified, implies that few people were still alive who knew Jesus in the flesh. Scholars believe the book of John was most likely written at the Christian community of Ephesus, and represents the knowledge and beliefs about Jesus that were preserved there. An origin at Ephesus suggests that John may have been influenced by the teachings of the apostle Paul, but that is not certain. Despite its separation in time and space from Jesus' ministry, the Gospel of John gives insight into Jesus' teachings and early Christian beliefs that are not available elsewhere in the New Testament. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 14 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 15 CHRISTIANITY 2018 A. Have Faith in Christ More than in any other book of the New Testament, John emphasizes the importance of faith in Jesus Christ as the Son of God: "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. (NRSV, John 3:16-18) The same thought is restated in John 5:24, 6:28-29, 6:47, 9:35, 11:25-26, 12:36, 20:31. Because of John 3:16, some people think all we need do to be saved is to profess our faith in Jesus as Son of God. But John goes on to say that those people who prefer to keep living in sin do not truly believe in Christ. Anyone can say they have faith in Christ, but the way we live our lives is the evidence of whether we have truly come into the light of Christ: "And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God." (NRSV, John 3:19-21) B. We Must Be Born Again We must experience a spiritual rebirth to enter God's kingdom. The old sinful ways and thoughts are left behind and replaced with a new regenerated spiritual existence through the power of faith in Jesus Christ. Jesus introduced this concept while talking to the Pharisee Nicodemus: In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again." "How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. (NIV, John 3:3-6) The original Greek Bible words gennaōanōthen can be translated as "born again" or "born from above." Some Bibles use one translation and some the other. The concept of spiritual rebirth in John is similar to the idea of repentance (turning away from sin and toward God) often expressed in Matthew, Mark and Luke. An especially close comparison is found in the Parable of the Prodigal Son (Luke 15:11-32) where the father says his son "was dead and has come to life; he was lost and has been found." (NRSV) Evangelical Christians often associate being born again with a specific moment when one comes to sincerely trust in Jesus Christ as savior. Other Christians may view spiritual rebirth as a process that begins with baptism, is experienced in Communion (the Lord's Supper, Eucharist), and proceeds throughout life with acts of repentance and growth in faith and commitment. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 15 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 16 CHRISTIANITY 2018 Related articles: What Does the Bible Say About Baptism?, What Does the Bible Say About Faith?, What Does the Bible Say About Forgiveness of Sins? C. Love One Another Jesus' command for Christian love also appears in John's Gospel: I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another. (NRSV, John 13:34-35) D. Obey Jesus' Teachings Despite the strong emphasis on faith, obedience to Jesus' teachings is also important in John's Gospel: Jesus said to the people who believed in him, "You are truly my disciples if you keep obeying my teachings. And you will know the truth, and the truth will set you free." (NLT, John 8:3132) Those who obey my commandments are the ones who love me. And because they love me, my Father will love them, and I will love them. And I will reveal myself to each one of them." (NLT, John 14:21) VI. Martin Luther Church officials of the Middle Ages had fallen into the corrupt practice of selling indulgences to raise money. In return for the "good works" of a monetary contribution to the church, it was claimed that people could be released from penance for their sins, virtually guarantee their entry into heaven, or even purchase release from the pains of purgatory for a deceased relative. Martin Luther (1483-1546), was a Catholic monk and Professor of Scripture at the University of Wittenberg in Germany. From his study of Scripture, Luther knew that indulgences bought from the Church did not have the power to forgive people's sins. Instead, Luther taught that we can be justified (made acceptable to God) only by faith. But Luther did not deny the importance of good works. He wrote, "For grace and faith are infused apart from our work, and when they are infused, then the works follow." In other words, when one is saved by the grace of God, he or she will practice good works as a result of that transformation. He also taught that a believer must practice repentance throughout his or her whole life. In 1517 Luther tacked his famous 95 theses entitled "On the Power of Indulgences" to the door of the castle church at Wittenberg. That document was a scathing indictment of the practice of selling indulgences, and it set off the chain of events that led to the Protestant Reformation. However, the Catholic Church soon undertook its own reforms and the practice of selling indulgences was abolished. VII. Church Doctrine Church beliefs and teachings about justification and salvation are too extensive to give a complete list, but here is a sampling of teachings from the three largest Christian denominations in the U.S. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 16 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 17 CHRISTIANITY 2018 A. Roman Catholic Church This is only a sampling of the Roman Catholic Church's extensive teachings on the topics of salvation and justification. 169 Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: "We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation." Because she is our mother, she is also our teacher in the faith. 183 Faith is necessary for salvation. The Lord himself affirms: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mk 16:16). 1257 The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. 1741 Liberation and salvation. By his glorious Cross Christ has won salvation for all men. He redeemed them from the sin that held them in bondage. "For freedom Christ has set us free." In him we have communion with the "truth that makes us free." The Holy Spirit has been given to us and, as the Apostle teaches, "Where the Spirit of the Lord is, there is freedom." Already we glory in the "liberty of the children of God." 1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life: But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus. (Romans 3:21-26) 2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 17 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 18 CHRISTIANITY 2018 2068 The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them; the Second Vatican Council confirms: "The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments." (from Catechism of the Catholic Church, second edition, © 1994, United States Catholic Conference, Inc. Online at http://www.usccb.org/catechism/text/ and http://www.scborromeo.org/ccc.htm) SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 18 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 19 CHRISTIANITY 2018 What is salvation? What is the Christian doctrine of salvation? Question: "What is salvation? What is the Christian doctrine of salvation?" Answer: Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or salvation to refer to temporal, physical deliverance, such as Paul’s deliverance from prison (Philippians 1:19). More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told the Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal destiny (Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew 19:24-25). What are we saved from? In the Christian doctrine of salvation, we are saved from “wrath,” that is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our deliverance from the consequence of sin and therefore involves the removal of sin. Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy 1:9; Titus 3:5). How does God save? In the Christian doctrine of salvation, God has rescued us through Christ (John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection that achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus Christ (Acts 4:12). How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ (Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13). A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of God, from eternal punishment for sin which is granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone (John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 19 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 20 CHRISTIANITY 2018 CONCEPT OF THE HOLY SPIRIT (Pneumatology) - Pneumatology is the study of the doctrine of the Holy Spirit (H/S). The word is derived from the Greek word Pnuema – which means wind, spirit or breath. The Hebrew equivalent for the same is ruah. In Latin, the word is spiritus, which means breath. Pneumatology is the study that deals with the person and work of the Holy Spirit (H/S). The H/S is not a force or an influence but a person. He is one of the three persons of the Godhead (Father, Son & Holy Spirit), which is otherwise known as the Trinity. - The H/S is a person, has emotions, will and intellect. 1 Corinthians 12:11, Romans 5:5 1 Corinth 2:10. He can be grieved Eph. 4:30; can be blasphemed against Matthew 12:31-32; can be insulted Heb. 10:29; can be lied to. Acts 5:3-4. - The New Testament also speaks of the Holy Spirit as divine and God himself (Acts 5:3-4; 1 Cor. 3:16; 6:19; 12:4-6). As God he has all the divine attributes, such as omnipotence, omniscience, omnipresence and eternal (Lk. 1:35; Jn. 14:26; Heb. 9:14). - The H/S took part in the creation of the universe Gen 1:1, appeared at the baptism of Jesus Mt 3:16-17. H/S is known by different names; the Spirit Jn 3:6, the Comforter Jn 16:7, 6, the Spirit of Promise Ephesians 1:1315 & the Spirit of Witness Hebrews 10:15 etc. The Attributes of the Holy Spirit -The attributes of the H/S are the attributes of the Godhead; 1. God is omnipresent and the H/S is also omnipresent. This means that God is everywhere every time. Psalm 139:7-13. Acts 2:4 2. God is omniscient, so is the H/S. This means that He knows everything. 1 Corinthians 2:10, Psalm 139:1,13. 3. God is omnipotent, so is the Spirit. He is all-powerful. Zechariah 4:6. Psalm 139:1319. 4. He is unsearchable. No one can claim to have finished God and knowing all the hidden things about Him. Isaiah 40:13, Romans 11:33-36. 5. He is life. He doesn’t only have life but He is Life. Romans 8:2. 6. He is love. He doesn’t only have love but He is Love. 2 Timothy 1:7, 1 John 4:7-8. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 20 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 21 CHRISTIANITY 2018 7. He is omnilingual. This means that He knows all tongues. Acts 2:8. Functions of the Holy Spirit 1. In the early life of the Jesus Christ. - The miraculous conception of Jesus Christ was through the H/S (Mt 1:18-20; Lk 1:35). The O.T prophecies concerning the birth, ministry & death of Christ were executed by the H/S. At the presentation ceremony of Jesus, Simon, filled and moved by the Holy Spirit foretold the extent of the mission of Christ. - Before Christ started his ministry, John the Baptist predicted that Christ will work with the Holy Spirit. John the Baptist announced that Jesus would baptize his followers with the Holy Spirit and fire (Mt 3:11; Mk 1:8; Lk 3:16; Jn 1:33). - The H/S played a significant role that the Holy Spirit in the life of Jesus at his baptism (Mt 3:16; Mk 1:10; Lk 3:21-22; Jn 1:32). At his baptism, the H/S descended like a dove and anointed Christ for the ministry. - The H/S led Jesus to the wilderness to be tempted by the devil as a preparatory phase for his ministry Matthew 4:1, Luke 4:1. Christ was empowered by the H/S to go through the temptations. - Jesus was filled with the fullness of the Spirit John 3:34. 2. H/S in the Public Ministry of Jesus Christ - The New Testament is very clear that the Holy Spirit is the agent behind Christ exorcism and public ministry. At the beginning of his public ministry Christ announced that he was empowered & enabled by the H/S to carry out his ministry (Luke 4:18). In a different context, Matthew quotes Isaiah to show that long ago, God promised to endow Christ with the Holy Spirit for a successful ministry (Matt. 12:18-21). - The power that Jesus had over evil spirits was given by the Holy Spirit (Mat 12:28). - Was offered up at Calvary by the Eternal Spirit Hebrews 9:14 and resurrected by the Spirit. Romans 8:11. 1 Peter 3:18. 3. Teachings of Jesus on the Work of the Holy Spirit SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 21 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 22 CHRISTIANITY 2018 - The bulk of Jesus’s teaching concerning the Holy Spirit can be found in John 14-16. The following are the key teachings of Jesus to his disciples; The Holy Spirit is a “Comforter,” otherwise translated as “Helper” or “Counsellor” (14:16; 14:26; 15:26). The Holy Spirit is also the “Spirit of truth” (14:17; 15:26; 16:13). God the Father sends the Holy Spirit at the Son’s request (14:16). The Father sends the Spirit in Jesus’s name (14:26). Jesus sends the Spirit from the Father to provide spiritual help in His absence (15:26; 16:7). The Spirit proceeds from the Father (15:26). The Holy Spirit is the believer’s permanent possession (14:16). The believer is intimately joined with the Spirit (14:17). Unbelievers, by contrast, cannot perceive the Spirit (14:17). The Holy Spirit’s ministry includes several elements: guiding believers into the truth concerning all things (14:25-26; 16:12-13); bringing Jesus’s words to His disciples’ remembrance (14:25-26); testifying about Jesus (15:26); enabling believers to witness (15:27); speaking on behalf of Jesus, bringing glory to Him (16:13-15); convincing the world of sin, righteousness, and judgment (16:8-11); and revealing things to come (16:13). The Spirit brings about the new birth. John 3:5-6. 4. The Holy Spirit in the book of Acts & Pauline Epistles The book of Acts establishes the pattern that the Holy Spirit was imparted to genuine believers at the time of their conversion (repentance). The predictions of Jesus concerning the impartation of the H/S upon the disciples was realised on the Day of Pentecost, which marked the beginning of the early church, (Acts 1:4-5 & 2:1-4). Through the power of the Spirit the disciples spoke ‘with other tongues’ (2:4). Peter interpreted this phenomenon as the fulfilment of Joel 2:28-32, Acts 2:16-21). From Pentecost forward it became the norm that believers receive the Holy Spirit at the time of their conversion Acts 2:37-39. The H/S was given as a consequence for salvation e.g. conversion of the first Gentiles in Cornelius’s home was accompanied by the falling of the Holy Spirit (Acts 10:44-48) see also 11:15-18; 15:7-9), Samaritans through the laying of Peter’s hands (8:12, 14-17). Saul received the Spirit through the SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 22 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 23 CHRISTIANITY 2018 mediation of Ananias three days after his conversion (9:17). The Holy Spirit in Acts: The Filling of the Holy Spirit. - The book of Acts demonstrates that the Holy Spirit leads and empowers the church for growth and service. The church’s success is vitally tied to its relationship with the Spirit. The writer of Acts portrayed the Holy Spirit as the Source of spiritual power (Acts 1:8). He attributed Jesus’s success in ministry--particularly in training the apostles and performing healings--to the work of the Spirit (Acts 1:2; 10:38). Thus the earthly work of Christ serves as a model of ministry led and empowered by the Holy Spirit. Power to proclaim the gospel When Peter was filled with the Holy Spirit he boldly proclaimed Jesus as Christ to the Jewish leaders (Acts 4:8ff). When Paul was filled with the Spirit he confronted a sorcerer who was hindering the cause of evangelism (Acts 13:9ff). The Holy Spirit led and enabled the early Christians to witness boldly on behalf of Jesus (Acts 4:8ff; 5:3032). Driven by the Spirit, Paul witnessed to the Corinthian Jews concerning the identity of Jesus as Messiah (Acts 18:5). The Spirit empowered Stephen’s message to his fellow Jews, forcing them to decide for or against Christ (Acts 6:8-10). Through the Spirit Paul confronted Elymas the sorcerer’s deceitful ways (Acts 13:9ff). The Holy Spirit oversaw every aspect of the church’s advance in the first century. Acts specifically names Him as the Agent behind the church’s growth (9:31). The Spirit directed Philip to witness to the Ethiopian eunuch (Acts 8:29ff). He transported Philip from the desert to Azotus so he could engage in a preaching mission (Acts 8:3940). He directed Peter to accompany men to Cornelius’s house, leading to the inclusion of Gentiles in the church (Acts 10:19-20; 11:12). Gave warnings, instructions & directions. He revealed to a prophet named Agabus that a famine was imminent, enabling the Antioch church to send relief to Jerusalem (Acts 11:27-30). He prevented Paul and his companions from pursuing their plans to minister in particular regions (Acts 16:6-7). And He warned Paul of the dangers of going to Jerusalem (Acts 20:22-23; 21:4, 10-11). Its leaders sought the Spirit’s wisdom in making resolutions that would affect the Christian world of their day (Acts 15:28-29). The church at Antioch responded to the Spirit’s instruction to commission Barnabas and Saul for missionary service (13:1-4). And Paul recognized the Spirit’s role in appointing church leaders in Ephesus (20:28). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 23 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 24 CHRISTIANITY 2018 The early church recognized the importance of designating faithful, Spirit-filled men to carry out the Lord’s work. The Jerusalem church refused to delegate food distribution to men who were less than Spirit-filled and wise (Acts 6:2-6). In addition, the church selected Barnabas as its representative to Antioch because of his spirituality (Acts 11:22-24). H/S gave the disciples joy. The disciples experienced it even in the face of persecution (Acts 13:50-52). Gave preachers boldness to preach. The early church prayed for the filling of the Holy Spirit, seeking to represent the Lord boldly before the world (Acts 4:29-31). Paul sought the Spirit’s direction for his life (Acts 19:21). H/S lead Christians in true worship Through worship, the Christian is able to approach God and glorify Him. Christ commanded that our worship should be in Spirit and in truth. This means, Christians are to allow the Spirit to lead them into true worship. The Holy Spirit gives inspiration and illumination to believers (Mark 12:36; 2 Tim 3: 16; 1 pet 1: 21) The Holy Spirit helps believers to understand the message that is preached. The Holy Spirit plays an intercessory role in our worship (Rom 8: 26). Sanctification One of the main functions of the Holy Spirit in the Christian life is sanctification (2Thes 2: 13; 1Cor 6: 11; Romans 15: 16). Sanctification is a process of removing sin from the Christian. It means to make holy, hallow, to consecrate or dedicate. It is a continuous process in the life of a Christian. Sanctification is about the spiritual growth of a Christian. Regeneration The act of becoming new creatures (believer) is known as regeneration. It is the action or process of conversion or being born again. Regeneration is totally the work of the Holy Spirit. The H/S is the one who gives new birth which Christ said can only be achieved through faith (John 3: 5-8). Regeneration points to the picture or symbol of SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 24 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 25 CHRISTIANITY 2018 childbirth (Jn. 1:13; Acts 16:14; Rom. 9:16; Phil. 2:13). Regeneration is an instantaneous work of the Holy Spirit, which affects the whole man. It affects the mind, the will, and the emotions (1 Cor. 2:14, 15; Col. 3:10; Phil. 2:13; 2 Thess. 3:5; Heb. 13:21). Jesus puts it this way, only a regenerated person can enter the Kingdom of God (Jn. 3:3). Impartation of the gifts of the Spirit The H/S gives believers, divine enablement through the impartation of the gifts of the Spirit. The work of the apostles in the early church was accompanied with various gifts to authenticate and give support to their message. The gifts enable them perform special services and they were also to equip the saints. Apostle Paul lists the gifts from the H/S as follows; 1. Romans 12:6-8, prophecy, service, teaching, exhortation, encouragement, giving aid, leadership & acts of mercy. 2. 1Cor. 12:4-11 wisdom, knowledge, faith, healing, working of miracles, prophecy, distinguishing spirit, speaking in various tongues & interpreting tongues. 3. Eph.4:11 1Pet 4: 11 Ministerial gifts or fivefold ministry gifts; apostles, prophets, evangelists, teachers & pastors. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 25 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 26 CHRISTIANITY 2018 WHAT DOES THE HOLY SPIRIT DO? A closer look at the third person of the Trinity. Dawson McAllister Q. The Bible talks about being led by the Holy Spirit. Can you tell me how the Holy Spirit works in my life? A. I'm glad you're interested in the Holy Spirit, because it's impossible to follow God unless we are led by the Spirit. And the only way to be led by the Spirit is to follow God's command to be filled by the Spirit (Ephesians 5:18). Interestingly, God contrasts being filled with the Spirit with being drunk. Somebody who is drunk with wine or alcohol is controlled by and consumed by alcohol. But somebody who is "drunk in the Spirit" is controlled and consumed by the Spirit, who helps us live holy lives. How are we filled with the Spirit? The Holy Spirit entered you when you decided to give your life to Christ, to become a Christian. But we need to continually ask the Holy Spirit to lead us, to guide us, to help us do the things God wants us to do. When we're growing as Christians, we should allow the Spirit to take control over more and more areas of our lives. The Holy Spirit plays many roles. You can read about some of them in these passages: John 14:15-27, John 16:5-15, Romans 8:1-17, Galatians 5:16-26. In John 14, for example, Jesus says the Holy Spirit will comfort us when we're hurting. "I will not leave you as orphans," Jesus says (14:18), promising that the Spirit will bring us peace (14:27). Jesus also says the Spirit will help us recall the things we've learned about God (14:26)— which also means the Spirit will help us when we tell others about our faith. In John 16, Jesus refers to the Spirit as a "Counselor" who will guide us in our everyday lives. One way he'll guide us is by convicting us of sin (16:8). And this is really a good thing: God wants us to get rid of the things that displease him, and the only way to identify those things is to be convicted by the Spirit. The Spirit works through our conscience to make us aware of sin in our lives. Romans 8 tells us the Spirit will help us stop sinning and do the things that please God. A verse later in that chapter also tells us that the Spirit helps us pray (8:26). We've all gone to God and said, "Lord, I'm just not sure how to pray or what to say." The Holy Spirit helps us in those times, and actually intercedes for us, saying the prayers for us. Now, the Holy Spirit can't do all the work for us. We're still responsible to do our part— especially to consistently read our Bibles and pray, asking the Spirit to show us the truth and teach us how to live. It's important to remember that the Spirit will not prompt us to do anything that goes against Scripture. People sometimes justify their actions by saying, "My conscience told me … " We need to make sure we're listening to the voice of the Holy Spirit, not the voice of our own desires. And we know which is which by checking this voice against the truth of God's Word. How can you tell if you're being led by the Spirit? By the "fruit" of your life—your attitudes and actions. Galatians 5:22-23 says, "the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." Are these things evident in your life? Two verses later, it says, "Since we live by the Spirit, let us keep in step with the Spirit. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 26 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 27 CHRISTIANITY 2018 Functions of the Holy Spirit as Taught by Jesus 1. Dwell in us John 14:17: Even the Spirit of truth; whom the world cannot receive, because it sees Him not, neither knows Him: but you know Him; for He dwells with you, and shall be in you Dwelling in is the baptism with the Holy Spirit. See the 3 relationships the Holy Spirit has with humans 2. Teach us all things John 14:26: But the Comforter, who is the Holy Spirit, whom the Father will send in My name, He shall teach you all things 3. Bring remembrance of all things Jesus said John 14:26: But the Comforter, who is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you 4. Testifies of Jesus Christ John 15:26: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, who proceeds from the Father, He shall testify of me 5. Convict world of sin, righteousness and judgment John 16:8: And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: John 16:9: Of sin, because they believe not on me John 16:10: Of righteousness, because I go to my Father, and ye see me no more John 16:11: Of judgment, because the prince of this world is judged 6. Guide us in all truth John 16:13: However when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak Truth is Jesus Christ as we have seen in who is the Holy Spirit and said in John 14:6 7. Tell us things to come … and he will show you things to come (John 16:13) The Holy Spirit takes what is of Jesus Christ and shows it to us SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 27 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 28 CHRISTIANITY 2018 John 16:14-15: He shall glorify Me: for He shall take what is mine, and shall show it unto you. All things that the Father has are mine: therefore said I, that He shall take of mine, and shall show it unto you. Some people wonder how we see future – it is because we have the Holy Spirit dwelling in us who shows us things to come. 8. Glorifies Jesus John 16:14: He shall glorify me Holy Spirit speaks. John 16:13: However when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 28 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 29 CHRISTIANITY 2018 CONCEPT OF THE CHURCH 1. Explain the concept of the church 2. Ecclesiology – teaching of the church 3. Origin and Development of the early church - Factors that hindered and favoured the growth of the church 4. Discuss the challenges associated with the mission of the church in society Ecclesiology - Ecclesiology is the study of the doctrine of the church. Doctrine is the right belief or practice of a particular group of people. Ecclesiology comes from two Greek words meaning "assembly" and "word" combining to mean "the study of the church." The word Church is derived from the Greek word ekklesia meaning the ‘assembly of God’s people’ (Babalola, D. O. 2010). In the wider usage, the word Ecclesiology refers to a lawful assembly, or a legislative body, especially in Greco-Roman world. In this study the word ecclesiology is the theological study of Christian Church. - The word ecclesiology is used to describe a community with shared beliefs, for example the beliefs in the Triune God, Salvation, Baptism, healing and so on. - Ecclesiology is the study of the church, or the assembly of believers who belong to God. Ecclesiology is crucial to the understanding of God's purpose for believers in the world today because it provides the Church’s origin, its relationship with Christ, its role in salvation history, its discipline, leadership and destiny of the Church. - Ecclesiology is crucial to the understanding of God’s purpose for believers or the in the world today and at the same time relates to such Christian doctrine like Christology, Eschatology, Soteriology and so on. - In its theological sense, ecclesiology deals with the church's origin, its relationship to Jesus, its role in salvation, its discipline, its destiny, and its leadership. Since different ecclesiology give shape to very different institutions, the word may also refer to a particular church or denomination’s character, - hence phrases such as Roman Catholic ecclesiology, Lutheran ecclesiology. Why Study Ecclesiology? 1. The study of ecclesiology is important as it gives one a better understanding and perception of the Church. 2. It exposes one to the basic history of the founding of the Church and her founder Jesus Christ 3. Ecclesiology is all embracing as it involves other doctrines of the Church which are, the Trinitarian doctrine, Christology, Eschatology, Soteriology, Sacraments, Jesus’ relationship with the Church, that is, as the body of Christ, Leadership (Governance in the Church), worship itself. etc. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 29 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 30 CHRISTIANITY 2018 4. It enhances one’s understanding of the Church and as well as an understanding of who Jesus is. Biblical Images of the Church - In the N.T the word church is used in a number of ways. There are images or concepts of the church that are found in the Bible. The church is thus perceived in diverse ways. 1. The Jewish group - The first biblical image that found in the Bible is the people of God. In Numbers 14:1ff and Deuteronomy 32:9-10, Israel as a nation is referred to as the people of God. The Jewish group -- Acts 7:38 (assembly in wilderness at Mt. Sinai) 2. The people of God Paul also makes reference to the image of the church as the people of God in 2 Corinthians 6:16. The church according to these passages, is a gathering of people that God is pleased with or an assembly of God’s own people. This means that where the people of God exist, there is the church of God. In this sense, there is no specific geographical location where one can find the church. People’s homes, markets, villages, towns, mega cities and many other places where God’s people gather, there is the church. - It is possible to argue that the church can exist where there are people of God even without a church building. 4. The Body of Christ - Christian communities the world over see the church as the body of Christ. Since believers have been united with Christ through spiritual baptism, they are sometimes corporately referred to as the body of Christ (I Cor. 6:15-16, 10:16-17, Rom. l2:4-5; 1 Cor. l2:11,13, l8,27; Col. l:18; Eph. 5:30). The idea gives the impression that the group of Christians in the world constitute the physical representation of Christ on earth. Christ is the head & different members are the body parts. - Ajewole (2011) views the Body of Christ as ‘the composition of those who are called out of the world of sin into the fellowship with the Lord Jesus Christ’. Obasanjo (2005) argues that the Church is ‘the assembly of believers in Christ, which are called out, baptized by the Holy Spirit into His body, and joined to the Lord and to one another by the Holy Spirit’. - Body of Christ is also a metaphor which demonstrates the interdependence of members in the church, despite their differences (Rom. 12:4; 1 Cor. 12:14-17). - The church is Christ’s own body that He protects and cares for. Anything that will harm the church will harm Christ because the institution of the church carries the image of His own body. Passages like I Corinthians 12:27; Colossians 1:27; Galatians 2:20 among others clearly speak of the church as the body of Christ. The body has several parts. The parts of the body are individual members of the body where ever they are. The individuals are given divergent gifts for the purpose of building up the body (Eph. 4). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 30 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 31 CHRISTIANITY 2018 5. The Temple of the Holy Spirit - The hearts of individual believers are the dwelling place of the Holy Spirit, hence the church as the body of Christ is the dwelling place of the Holy Spirit. - I Corinthians 6:19 and I Corinthians 3:16-17 all speak of the body of Christ as the temple of the Holy Spirit. - The dwelling of the Holy Spirit in the body of Christ sanctifies the body. The Holy Spirit empowers the congregation of believers. 6. The house of God - A house consecrated to the worship of God, among Christians; the Lords house. This seems to be the original meaning of the word. A house consecrated to the worship of God, among Christians; the Lords house. This seems to be the original meaning of the word. The house in which early Christians gathered to worship was named from the title. 7. The Universal Invisible Church. - Col 1:18 uses the term in the most general sense to mean the entire people of God – all the true believers – the invisible church. The universal invisible church comprises all the elect/saints. - All people who believe in Jesus Christ are part of the universal church. It is made up of people from every tribe, tongue & nation Rev 5:9. It was used to refer to a church comprising both Jews and Greeks 1Co_10:32. - According to the Westminster Confession of Faith (WCF) Chapter 25.1. ‘The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse (bride), the body, the fullness of Him that fills all in all.’ -See Matt16:18; Eph 1:22-23; 5:25, Eph 1:10; 5:22-23, 27, 32; Col 1:18. NB: ‘catholic’ here means universal, not the Roman Catholic church. 6. The local church - local church comprise of each local gathering of believers in the name of Jesus 2,3 or more Mt 18:2, Acts 14:23; I Cor. 1:2. - Local churches applies to a single Christian household or to little groups of believers who were accustomed (used) to assemble in private houses for worship and fellowship (Rom_16:5; 1Co_16:19; Col_4:15; Phm_1:2). - First in a local sense, the term was used to denote the body of Christians in a particular place or district, as in Jerusalem (Act_5:11; Act_8:1), in Antioch (Act_13:1; Act_15:22), in Caesarea (Act_18:22). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 31 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 32 CHRISTIANITY 2018 - Paul wrote letters to local churches e.g. Rome, Corinth, Ephesus, Thessalonica etc. these churches had specific needs and challenges as a body Rom 16:1,5. The followers of Christ in a particular city or province; as the church of Ephesus, or of Antioch. The disciples of Christ assembled for worship in a particular place, as in a private house Col 4. These local churches gather together regularly Heb 10:25 for prayer, teaching and fellowship Acts 2:42. 7. The Church is an army involved in spiritual warfare or conflicts which is accomplished by the sword and power of the Holy Spirit. Eph.6:10-19 8. Bride of Christ Eph 5:25-32, Rev 19:7, 21:2. - Christ is the husband who purchased the bride (church) by his blood on the cross. In the eschatological kingdom the church will celebrate the Messianic banquet with Jesus ChristRev 19:9. - The church was loved by Christ Eph 5:25. Christ is the bridegroom Jn 3:29, 2 Cor 11:2. Christ cleansed the church Eph 5:26. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 32 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. ESCHATOLOGY IN THE GOSPELS & 33 CHRISTIANITY 2018 THE PAULINE LETTERS [1 THESSALONIANS AND 1 CORINTHIANS]. Objectives; Explain the concept of eschatology. Examine the eschatological concepts or views in the Gospels and Pauline letters. Develop a logical view of death and life after. Compare the Christian view of death and here-after with similar concepts in society. NB background teachings of Jesus concerning Eschatology has been covered under the topic Kingdom of Heaven. What is eschatology? - Eschatology, from the Greek word ‘eschatos’ meaning ‘at last, finally or the end of all things’. Associated with the following words; 1. 2nd advent, from Latin word advenire meaning ‘to come’ meaning the 2nd coming of Jesus in glory. 2. Parousia – is a Greek word for 2nd advent, presence or arrival, especially a royal visit. 3. Apocalypse – Latin word ‘apokalupto’ which means to reveal what has been previously been hidden or ‘unveiling or revealing of future events. Why Paul Taught on Eschatology? Paul was responding to the special concerns of the 1st century Christians especially those at Corinth & Thessalonica: - confusion as some were saying there is no resurrection of the dead 1 Cor 15:12. - some were being baptised on behalf of the dead 1 Cor 15:29. - questions concerning the nature of the resurrected body. How are the dead raised? With what kind of body do they come? 1 Cor 15:35. - The Thessalonians, in particular, were concerned about their departed brothers and sisters in Christ. Paul sought to comfort the distressed church concerning some of their baptised converts who had recently died (1 Thess 4:13-18). Had the departed Christians forfeited their places in christ’s eternal kingdom? - To refute false teachings concerning the resurrection of the dead 2 Thess 2:1-2 Various. speculations concerning the timing of Christ’s return. Believers had been taught and made to SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 33 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 34 CHRISTIANITY 2018 understand that the Christ’s 2nd Coming would take place in their lifetime. Premature death had not been anticipated. - The Corinthians were arguing over the bodily resurrection (1 Co 15). Events of the Last Day 1. Jesus will come for the 2nd time (Jn 6:40,44). 2. The dead will be raised, both the righteous and unrighteous (Jn 5:28,29). 3. The righteous living will be bodily changed or transformed (1 Co 15:52). 4. The righteous dead will be reunited with their resurrected bodies (1 Thess 4:14-16). 5. Judgment of the living will occur (Jn 12:48). 6. All the righteous will ascend to heaven (1 Thess 4:16,17). 7. The present earth and heavens will pass away (2 Pt 3:10,11). 8. Satan, his angels and the wicked will be cast into hell (Mt 25:41). BASIC CONCEPTS OF ESCHATOLOGY 1. Timing of the ‘End Times’ - Pauline doctrine concurs with the teaching of Jesus Christ that the time and the day is unknown. - Jesus refused to set any date for his 2nd coming Mk 13:32, ‘But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father …’ - Jesus taught on preparedness & watchfulness in the parable of the ten maidens/virgins. - Paul discourages speculation about the exact time of Christ’s return and urges the Thessalonians to be alert, prepared and watchful 1 Thess 5:1-11. See Ewbank p103 2. The Messianic Banquet or the Wedding feast - The future kingdom is viewed as a Messianic Banquet or the marriage feast. In Christian circles it is interpreted as the wedding of the Lamb Luke 14:15ff. 3. Judgement Seat of Christ - Both the righteous and evil ones are to appear before the judgement seat of Christ 2 Cor 5:10, ‘For we must all appear before the Judgement seat of Christ, so that each one may receive good or evil, according to what he has done in the body’. - Paul wrote that Jesus will, ‘judge the living and the dead, and by his appearing and his kingdom…’ 2 Tim 4:1. All the hidden things will be made manifest (Mt 10:26; Mk 4:22, (At 17:31; see 10:42). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 34 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 35 CHRISTIANITY 2018 3. The Resurrection of the Dead - In the future there is going to be a bodily resurrection of all saints but in the state of a spiritual body. The body will be raised because in the grave it has only fallen asleep. Through the eyes of God, physical death is simply falling asleep. However, it is the body that sleeps until the resurrection. - Being questioned by the Sadducees about the resurrection of the dead, Jesus noted that, the raised saints will be equal to angels and be called sons of God Luke 20:35-36. - The resurrection will occur in an instant: Paul revealed that in the last day the trumpet will sound and ‘we shall all be changed - in a moment, in the twinkling of an eye” (1 Co 15:51,52). It will not be a time when men have time to think and prepare. Paul simply stated, "The dead in Christ will be raised incorruptible and we shall be changed" (1 Co 15:52). - Paul notes that the resurrected physical body will never exist again as it existed in this life, 1 Co 15:44. The body is raised, ‘imperishable’, ‘raised in glory’ & ‘raised a spiritual body’. The saints shall be clothed with what the Scriptures refer to as a “building from God” (2 Co 5:1), “a glorious body” (Ph 3:21), “a spiritual body” (1 Co 15:44). - At resurrection the physical natural body will be the same but changed and glorified and raised as a spiritual body. - The dead in Christ will rise first then the physically alive will be transformed and clothed with an incorruptible spiritual body. - 1 Thess 4:16 ‘… And the dead in Christ will rise first; then we who are alive, who are left shall be caught up together with them in the clouds…’ See also 1 John 3:2 and Phil 3:21. Place for the righteous and unrighteous - Jesus taught that the physically dead yet righteous will resurrect to inherit eternal life John 5:28-29. - Petrine theology teaches that, the righteous will then dwell in the eternal ‘new heavens and new Earth’ (2 Pt 3:13) which will be a habitation for their spiritual body. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 35 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 36 CHRISTIANITY 2018 Eternal Death - Jesus taught that the physically dead yet righteous will resurrect to eternal punishment John 5:28-29. - Pauline theology teaches that, the unrighteous, will be confined to the destruction of hell (2 Thess 1:7-9). Rewards in the future - The righteous are to be rewarded e.g. the beatitudes Mt 5, the labourers in the vineyard, the wedding garment, the talents and the pounds. - The resurrected righteous saints will; live forever be with the Lord (1 Thess 4:17), raised to everlasting life (Jn 5:29), (Mt 25:46), raised to receive glory (Rm 8:18; 1 Co 15:43), raised to have an incorruptible body (1 Co 15:42), raised to receive immortality (1 Co 15:50-54), raised to receive a reward (Lk 14:12-14). Punishment of the unrighteous – Lake of fire - the unrighteous will be raised to face eternal punishment and hell fire e.g. Mt 7:21-23, woe oracles Lk 6:24-26, the dragnet, wheat and the weeds. - see the predictions by John the Baptist, chaff and unquenchable fire. - the unrighteous will be raised for judgment (Mt 7:23; 24:41; At 10:42; 2 Co 5:10), for certain punishment (Mt 25:46), to experience God's wrath (Rm 2:5; 1 Thess 1:10) & for certain destruction (2 Thess 1:9; Ph 3:19). The Last or Second Coming or of Jesus Christ - Jesus is coming again on earth. Technically speaking, it is His second coming in a visible manner, and His final coming for the purpose of judgment. The Hebrew writer said that Jesus would visibly appear a second time (Heb 9:28). - Jesus will come back in the clouds, Acts 1:9-11, ‘This Jesus, who was taken up from heaven, wil come in the same way as you saw him go into heaven.’ See also Rev 1:7, 1 Tim 6:14, 2 Tim 4:1, 8. -Paul notes that Jesus is coming with a great noise with a shout, with the voice of the archangel and the sound of a trumpet 1 Thess 4:16, 1 Co 15:52. - Jesus’ coming in the last day, therefore, will be a final coming in judgment. It will be the last personal appearance to the inhabitants of the world, but a final coming in judgment of things that pertain to the world. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 36 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 37 CHRISTIANITY 2018 - Jesus appeared in the flesh in the first coming, and He will appear a second time so as to be seen. - the day & time of Jesus’ second coming is unknown to mortal man, 2 Peter 3:10, ‘But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved …’. - Jesus is coming with a fearful fire of destruction and judgement of the unrighteous, 2 Thess 1:8,9, ‘… when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord…’ . It is a consuming fire of destruction of the material world (2 Pt 3:10,11). - Jesus is coming with his angels, ‘Jesus shall be revealed from heaven with His mighty angels’ (2 Thess 1:7). This is a prophetic picture of God coming in judgement. - Jesus is coming with the departed saints. Jesus will be coming ‘with all His saints’ (1 Th 3:13). Paul wrote, “For since we believe that Jesus died and rose again, even so, God will bring with Him those who have fallen asleep (1 Thess 4:14). The souls and spirits of those who have died in Christ will also be with the heavenly host of Jesus’ appearing. It will be a spectacular event and a scene that every inhabitant of the world shall witness. The departed saints will be coming to receive their resurrected bodies. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 37 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 38 CHRISTIANITY 2018 ESCHATOLOGY OF THE NEW TESTAMENT Doctrinal and Religious Significance. The subject of eschatology plays a prominent part in New Testament teaching and religion. Christianity in its very origin bears an eschatological character. It means the appearance of the Messiah and the inauguration of His work; and from the Old Testament point of view these form part of eschatology. It is true in Jewish theology the days of the Messiah were not always included in the eschatological age proper, but often regarded as introductory to it (compare Weber, Judische Theol. 2, 371). And in the New Testament also this point of view is to some extent represented, inasmuch as, owing to the appearance of the Messiah and the only partial fulfillment of the prophecies for the present, that which the Old Testament depicted as one synchronous movement is now seen to divide into two stages, namely, the present Messianic age and the consummate state of the future. Even so, however, the New Testament draws the Messianic period into much closer connection with the strictly eschatological process than Judaism. The distinction in Judaism rested on a consciousness of difference in quality between the two stages, the content of the Messianic age being far less spiritually and transcendentally conceived than that of the final state. The New Testament, by spiritualizing the entire Messianic circle of ideas, becomes keenly alive to its affinity to the content of the highest eternal hope, and consequently tends to identify the two, to find the age to come anticipated in the present. In some cases this assumes explicit shape in the belief that great eschatological transactions have already begun to take place, and that believers have already attained to at least partial enjoyment of eschatological privileges. Thus the present kingdom in our Lord's teaching is one in essence with the final kingdom; according to the discourses in John eternal life is in principle realized here; with Paul there has been a prelude to the last judgment and resurrection in the death and resurrection of Christ, and the life in the Spirit is the first- fruits of the heavenly state to come. The strong sense of this may even express itself in the paradoxical form that the eschatological state has arrived and the one great incision in history has already been made (Hebrews 2:3,1; 9:11; 10:1; 12:22-24). Still, even where this extreme consciousness is reached, it nowhere supersedes the other more common representation, according to which the present state continues to lie this side of the eschatological crisis, and, while directly leading up to the latter, yet remains to all intents a part of the old age and world-order. Believers live in the "last days," upon them "the ends of the ages are come," but "the last day," "the consummation of the age," still lies in the future (Matthew 13:39,40,49; 24:3; 28:20; John 6:39,44,54; 12:48; 1 Corinthians 10:11; 2 Timothy 3:1; Hebrews 1:2; 9:26; James 5:3; 1 Peter 1:5,20; 2 Peter 3:3; 1 John 2:18; Jude 1:18). The eschatological interest of early believers was no mere fringe to their religious experience, but the very heart of its inspiration. It expressed and embodied the profound supernaturalism and soteriological character of the New Testament faith. The coming world was not to be the product of natural development but of a Divine interposition arresting the process of history. And the deepest motive of the longing for this world was a conviction of the abnormal character of the present world, a strong sense of sin and evil. This explains why the New Testament doctrine of salvation has grown up to a large extent in the closest interaction with its eschatological teaching. The present experience was interpreted. in the light of the future. It is necessary to keep this in mind for a proper appreciation of the generally prevailing hope that the return of the Lord might come in the near future. Apocalyptic calculation had less to SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 38 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 39 CHRISTIANITY 2018 do with this than the practical experience that the earnest of the supernatural realities of the life to come was present in the church, and that therefore it seemed unnatural for the full fruition of these to be long delayed. The subsequent receding of this acute eschatological state has something to do with the gradual disappearance of the miraculous phenomena of the apostolic age. General Structure. New Testament eschatology attaches itself to the Old Testament and to Jewish belief as developed on the basis of ancient revelation. It creates on the whole no new system or new terminology, but incorporates much that was current, yet so as to reveal by selection and distribution of emphasis the essential newness of its spirit. In Judaism there existed at that time two distinct types of eschatological outlook. There was the ancient national hope which revolved around the destiny of Israel. Alongside of it existed a transcendental form of eschatology with cosmical perspective, which had in view the destiny of the universe and of the human race. The former of these represents the original form of Old Testament eschatology, and therefore occupies a legitimate place in the beginnings of the New Testament development, notably in the revelations accompanying the birth of Christ and in the earlier (synoptical) preaching of John the Baptist. There entered, however, into it, as held by the Jews, a considerable element of individual and collective eudaemonism, and it had become identified with a literalistic interpretation of prophecy, which did not sufficiently take into account the typical import and poetical character of the latter. The other scheme, while to some extent the product of subsequent theological development, lies prefigured in certain later prophecies, especially in Dnl, and, far from being an importation from Babylonian, or ultimately Persian, sources, as some at present maintain, represents in reality the true development of the inner principles of Old Testament prophetic revelation. To it the structure of New Testament eschatology closely conforms itself. In doing this, however, it discards the impure motives and elements by which even this relatively higher type of Jewish eschatology was contaminated. In certain of the apocalyptic writings a compromise is attempted between these two schemes after this manner, that the carrying out of the one is merely to follow that of the other, the national hope first receiving its fulfillment in a provisional Messianic kingdom of limited duration (400 or 1,000 years), to be superseded at the end by the eternal state. The New Testament does not follow the Jewish theology along this path. Even though it regards the present work of Christ as preliminary to the consummate order of things, it does not separate the two in essence or quality, it does not exclude the Messiah from a supreme place in the coming world, and does not expect a temporal Messianic kingdom in the future as distinguished from Christ's present spiritual reign, and as preceding the state of eternity. In fact the figure of the Messiah becomes central in the entire eschatological process, far more so than is the case in Judaism. All the stages in this process, the resurrection, the judgment, the life eternal, even the intermediate state, receive the impress of the absolute significance which Christian faith ascribes to Jesus as the Christ. Through this Christocentric character New Testament eschatology acquires also far greater unity and simplicity than can be predicated of the Jewish schemes. Everything is practically reduced to the great ideas of the resurrection and the judgment as consequent upon the Parousia of Christ. Much apocalyptic embroidery to which no spiritual significance attached is eliminated. While the overheated fantasy tends to multiply and elaborate, the religious interest tends toward concentration and simplification. Course of Development. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 39 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 40 CHRISTIANITY 2018 In New Testament eschatological teaching a general development in a well-defined direction is traceable. The starting-point is the historico-dramatic conception of the two successive ages. These two ages are distinguished as houtoshoaion, ho nun aion, hoenesiosaion, "this age," "the present age" (Matthew 12:32; 13:22; Luke 16:8; Romans 12:2; 1 Corinthians 1:20; 2:6,8; 3:18; 2 Corinthians 4:4; Galatians 1:4; Ephesians 1:21; 2:2; 6:12; 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12), and hoaionekeinos, hoaionmellon, hoaionerchomenos, "that age," "the future age" (Matthew 12:32; Luke 18:30; 20:35; Ephesians 2:7; Hebrews 6:5). In Jewish literature before the New Testament, no instances of the developed antithesis between these two ages seem to be found, but from the way in which it occurs in the teaching of Jesus and Paul it appears to have been current at that time. (The oldest undisputed occurrence is a saying of Johanan ben Zaqqay, about 80 AD.) The contrast between these two ages is (especially with Paul) that between the evil and transitory, and the perfect and abiding. Thus, to each age belongs its own characteristic order of things, and so the distinction passes over into that of two "worlds" in the sense of two systems (in Hebrew and Aramaic the same word `olam, `olam, does service for both, in Greek aion usually renders the meaning "age," occasionally "world" (Hebrews 1:2; 11:3), kosmos meaning "world"; the latter, however, is never used of the future world). Compare Dalman, Die Worte Jesu, I, 13246. Broadly speaking, the development of New Testament eschatology consists in this, that the two ages are increasingly recognized as answering to two spheres of being which coexist from of old, so that the coming of the new age assumes the character of a revelation and extension of the supernal order of things, rather than that of its first entrance into existence. Inasmuch as the coming world stood for the perfect and eternal, and in the realm of heaven such a perfect, eternal order of things already existed, the reflection inevitably arose that these two were in some sense identical. But the new significance which the antithesis assumes does not supersede the older historicodramatic form. The higher world so interposes in the course of the lower as to bring the conflict to a crisis. The passing over of the one contrast into the other, therefore, does not mark, as has frequently been asserted, a recession of the eschatological wave, as if the interest had been shifted from the future to the present life. Especially in the Fourth Gospel this "deeschatologizing" process has been found, but without real warrant. The apparent basis for such a conclusion is that the realities of the future life are so vividly and intensely felt to be existent in heaven and from there operative in the believer's life, that the distinction between what is now and what will be hereafter enjoyed becomes less sharp. Instead of the supersedure of the eschatological, this means the very opposite, namely, its most real anticipation. It should further be observed that the development in question is intimately connected and keeps equal pace with the disclosure of the preexistence of Christ, because this fact and the descent of Christ from heaven furnished the clearest witness to the reality of the heavenly order of things. Hence, it is especially observable, not in the earlier epistles of Paul, where the structure of eschatological thought is still in the main historico-dramatic, but in the epistles of the first captivity (Ephesians 1:3,10-22; 2:6; 3:9,10; 4:9,10; 6:12; Philippians 2:511; 3:20; Colossians 1:15,17; 3:2; further, in Hebrews 1:2,3; 2:5; 3:4; 6:5,11; 7:13,16; 9:14; 11:10,16; 12:22,23). The Fourth Gospel marks the culmination of this line of teaching, and it is unnecessary to point out how here the contrast between heaven and earth in its christological consequences determines the entire structure of thought. But here it also appears how the last outcome of the New Testament progress of doctrine had been anticipated in the highest teaching of our Lord. This can be accounted for by the inherent fitness that the supreme disclosures which touch the personal life of the Saviour should come not through any third person, but from His own lips. General and Individual Eschatology. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 40 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 41 CHRISTIANITY 2018 In the Old Testament the destiny of the nation of Israel to such an extent overshadows that of the individual, that only the first rudiments of an individual eschatology are found. The individualism of the later prophets, especially Jeremiah and Ezekiel, bore fruit in the thought of the intermediate period. In the apocalyptic writings considerable concern is shown for the ultimate destiny of the individual. But not until the New Testament thoroughly spiritualized the conceptions of the last things could these two aspects be perfectly harmonized. Through the centering of the eschatological hope in the Messiah, and the suspending of the individual's share in it on his personal relation to the Messiah, an individual significance is necessarily imparted to the great final crisis. This also tends to give greater prominence to the intermediate state. Here, also, apocalyptic thought had pointed the way. None the less the Old Testament point of view continues to assert itself in that even in the New Testament the main interest still attaches to the collective, historical development of events. Many questions in regard to the intermediate period are passed by in silence. The Old Testament prophetic foreshortening of the perspective, immediately connecting each present crisis with the ultimate goal, is reproduced in New Testament eschatology on an individual scale in so far as the believer's life here is linked, not so much with his state after death, but rather with the consummate state after the final judgment. The present life in the body and the future life in the body are the two outstanding illumined heights between which the disembodied state remains largely in the shadow. But the same foreshortening of the perspective is also carried over from the Old Testament into the New Testament delineation of general eschatology. The New Testament method of depicting the future is not chronological. Things lying widely apart to our chronologically informed experience are by it drawn closely together. This law is adhered to doubtless not from mere limitation of subjective human knowledge, but by reason of adjustment to the general method of prophetic revelation in Old Testament and New Testament alike. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 41 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 42 CHRISTIANITY 2018 Over-realised eschatology in 1 Corinthians Theology Question How much evidence is there in 1 Corinthians that a distorted eschatology lies behind the errors and excesses of the Corinthian church? What do we learn from 1 Corinthians concerning Paul’s own eschatological perspective? Essay The Apostle Paul uses eschatological language throughout his first epistle to the Corinthians, starting in his opening prayer (1:7-9) and eventually climaxing in his sustained defence of a bodily resurrection (15:1-58). He frequently stresses future events as a basis for present action (4:5; 6:2, 9; 7:29-31; 11:26, 32; 15:58). In fact, this very stress on future events (as future events) has led numerous scholars to posit the presence of an eschatological distortion in the Corinthian church, which Paul attempts to correct in this epistle. The most common such reconstruction is that of an ‘over-realised’ eschatology, in which the Corinthians saw themselves as already living in the eschatological kingdom. This view boasts support from impressive array of scholars, including Barrett, Thiselton, Mearns, Fee and Witherington.3 Recent years, however, have seen the rise of a new theory, offered by scholars such as Hays (1997), Horsley (1997), and Wright (2003).4 This reconstruction suggests that the Corinthian problem was not one of too much eschatology, but rather too little. In spite of Wright’s confident assertion that ‘[m]any scholars have come round’ and that the earlier reading is ‘increasingly abandoned’, this latter is still by far the minority reading.5 The works of Thiselton and Hays may be considered representative of these two viewpoints, and will usefully serve as touchstones for the following comparison. In his landmark article, Thiselton lays out the evidence for an over-realised eschatology in Corinth by showing that it provides a ‘single common factor which helps to explain an otherwise diverse array of apparently independent problems at Corinth’.6 Thus, he detects in chapters 1-4 a Corinthian party challenging the need for spiritual leadership now that all believers have the Spirit;7 an anti-nomian party in chapters 5-10;8 the Lord’s Supper interpreted as an eschatological banquet in chapter 11;9 eschatologically driven pneumatic enthusiasts in chapters 12-14;10 and a denial of a future bodily resurrection in chapter 15.11 Repeatedly, on Thiselton’s reading, Paul urges the Corinthians to remember that significant aspects of the eschatological kingdom remain yet future. Christ will return (1:7-9; 11:26; 15:23) and it is in his wake that resurrection (15:23), judgement and reward (3:10-15; 4:5; 6:2, 9; 9:24-27; 11:32), perfect knowledge and wisdom (4:8-13; 8:2; 13:2) will follow. Hays offers a number of criticisms of Thiselton’s reconstruction.12 He accuses Thiselton of basing his hypothesis on ‘an improbable construction about Gnosticism in Corinth’,13although Thiselton explicitly denies this in a later work.14 Hays’ primary criticism, however, is that Thiselton’s case rests on only two substantive texts (4:8 and 15:12).15The rest, he says, is merely repeatedly showing that Paul appeals to future eschatology in order to correct the Corinthians’ behaviour, but this does not prove a realised eschatology. Hays’ criticism is undermined by his imprecise characterisation of Thiselton’s position,16 yet he is correct in his analysis of Thiselton’s exegetical support. 1 Corinthians 4:8 and 15:12 are the key texts upon which Thiselton’s case hangs. Over against this position, Hays offers two theses: (a) Paul was trying to teach the Corinthians to think eschatologically; and (b) Paul wanted the Corinthians to reshape their identity in the light of Israel’s Scripture.17 Of these the first is directly relevant to the present discussion, for it implies that the Corinthians did not have any concept of an eschaton to start SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 42 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 43 CHRISTIANITY 2018 with, whereas a realised or over-realised eschatology necessarily presupposes such an eschatological framework.18 Instead, Hays posits that the Corinthians drew upon noneschatological Greco-Roman culture, and specifically popular Cynic and Stoic thought.19 In support of this he reads πάντα ἔξεστιν (10:23) as a Corinthian slogan reflecting the belief that the σοφός is free to do whatever he wishes for he possesses knowledge to choose.20 On Hays’ reading, then, the source of freedom is wisdom and knowledge. But it may be argued in response that wisdom and knowledge were themselves considered eschatological gifts (cf. 12:8; 13:12b). Paul says that, when they were called, not many amongst the Corinthians were σοφοὶ κατὰσάρκα (1:26), and the implication is that if they are now wise they are σοφοὶ κατὰ πνεῦμα. Hays has not disproved eschatological thinking in Corinth but may rather have identified a means by which it may have been expressed in the language of the contemporary culture. Both sides claim 4:8 as positive evidence for their respective positions, and so this is the obvious place to begin comparing them. 1 Corinthians 4:8-13 represents biting irony on the part of the Apostle, made apparent by the emphatic ἤδη at the start of the first two statements.21 The difficulty lies in discerning Paul’s purpose in using such irony. Lincoln is here representative of the over-realised eschatology reading, arguing that the Corinthians believed themselves to be living – indeed, ruling (4:8) – in the eschatological kingdom, and thus the beneficiaries of the Spirit and attendant charismatic gifts.22 Hays concedes that they were ‘suffering from an excess of pride and self-satisfaction’ but responds that ‘there are other ways to arrive at such a state besides having an accelerated apocalyptic timetable.’23 In support of this, he points out that claims to be rich and to reign were made by both Cynic and Stoic philosophers.24Witherington goes further, citing numerous specific instances.25 Importantly, however, he does not find this insight incompatible with the overrealised eschatology reading.26In fact, in noting the presence of an imperial eschatology in Corinth he may well have suggested the idea linking the two.27 Fee points out that the three verbs chosen – κεκορεσμένοι, ἐπλουτήσατε and ἐβασιλεύσατε – directly attack both the Corinthians’ pride in general and specifically their view of spirituality.28 The aorist tenses of the latter two suggest eschatological fulfilment.29 They believed that all gifts had been given and were enthusiastically exercising them to the exclusion of all else. This led to significant errors and excesses, such as arrogance (4:18), flirting with idolatry (8:9-13; 10:14-17), a ‘magical’ view of the sacraments (10:1-6; 11:2830; 15:29)30 and an exalted view of the χαριματα that precluded a need for others (12:21). They believed that by the Spirit, and especially the gift of tongues, they already spoke the language of the angels, the language of heaven (13:1).31 This last is particularly important, since it highlights a significant weakness in Hays’ reconstruction: it is unable to account for the evident pneumatic enthusiasm in Corinth. If the source of the Corinthian excesses and errors lies in their Stoic knowledge and wisdom, how did they understand the presence of the Spirit and the charismatic gifts? It is difficult to conceive of a Christian pneumatology not derived from eschatology; 1:7 suggests that Paul made an explicit connection between the two,32 whilst 13:1 may suggest the Corinthians did also. Thus Thiselton’s conjectured overrealised eschatology is to be preferred as it brings coherence to more of the overall epistle than does Hays’. Paul attempts to correct both the ‘already’ and the ‘not yet’ of the Corinthian position. He does this by emphasising the contrast with the acknowledged leaders of the church, the apostles, for whom suffering was a present and continuing reality (4:9-13).33 He also reminds them later on that they are in a race not yet completed (9:24f.) and that they do not yet know SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 43 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 44 CHRISTIANITY 2018 as they ought (8:2; 13:8-10). On the subject of spiritual gifts and spirituality, he explains that they are not of the same order as those that characterise the eschatological kingdom, though they may herald it; they will not be needed in the age to come.34 The only thing with abiding significance is love (13:8). As Thiselton writes, ‘Paul’s futurist perspective… is not only to qualify an over-realized eschatology at Corinth; it also represents an anti-enthusiastic stance’.35 According to Paul, Christians live at the intersection of two ages: the proof that the new has come is the availability of eschatological gifts (1:7; 4:7);36 the proof that the old is not yet gone is the continuing presence of affliction and death (4:9-13).37 The Corinthians evidently think of themselves as having commenced life and reign in a kingdom (whether eschatological or otherwise) as evidenced by the repeated ingressive aorist ἐβασιλεύσατε (4:8, twice).38 Paul instead points to a kingdom inaugurated but not yet consummated.39 Similarly, the Apostle’s response in 15:54-57 suggests that the Corinthians made much of the ‘victorious’ life, so that Paul had to point to a victory still future.40 The kingdom is inaugurated by the life, death and resurrection of Jesus, but will only be consummated when the full and final victory is won and every enemy is placed under his feet (15:25).41 And the last such enemy is death (15:26). Death, or rather life after death, is the subject of another Corinthian eschatological distortion. That this is proved by 15:12 – ‘some of you say that there is no resurrection of the dead’ – is not seriously contested by scholars. This is as far as the consensus goes, however, with the exact nature of the distortion hotly debated. Reconstructions are legion, but most commentators posit one or more of the following as Corinthian beliefs: (a) there is no life after death; (b) the resurrection has already occurred; (c) their Hellenistic dualism precluded belief in a bodily resurrection.42 To the first, Barrett objects that they could not have been considered Christians – ἐνὑμῖν (15:12) – and hold such a belief. Mearns raises the possibility that this is Paul’s (possibly deliberate) misunderstanding of the Corinthian position, but his case is unpersuasive.43 Of the second there are many variant readings. Schweitzer argued that the Corinthians believed the Jewish notion that only those alive at the Parousia would enter the kingdom, and the corollary that those alive at the coming of the Messiah (a past event in their eyes) would enter the kingdom; thus, since they were alive at his appearing they must now have gone through the resurrection event (baptismal regeneration) and be living in the Messianic kingdom.44 Davies argues against this, pointing out that there were unlikely to be such ultra-conservative Jews in Corinth, and that there are other far more plausible explanations.45 Instead, Davies endorses Héring’s view that there was no need for resurrection, as they were already experiencing the blessings of the kingdom.46 Mearns develops this further, suggesting that they believed the mechanism by which they were transferred into the kingdom was through baptism, and thus the Corinthians interpreted resurrection as a metaphor for baptism,47 whilst both Fee and Lincoln suggest that the Corinthians’ magical view of baptism and eucharist was such as for them to preclude the possibility of death altogether.48 Thiselton argues strongly against all of these, on the grounds that they could hardly have misconstrued Paul so thoroughly after he lived with them for 18 months.49 The third main view, that the Corinthians were possessed of a Hellenistic dualism that held a low view of the body, is the majority view.50 Such a preconception would cause a natural resistance to the new (to them) idea of a bodily resurrection.51 As Davies puts it, ‘it was escape from the body, not any future reunion with it in resurrection, that seemed desirable to the Hellenistic world owing to its particular anthropology’.52 The main textual evidence for SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 44 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 45 CHRISTIANITY 2018 this is that the apostle devotes substantial energy in 15:35-49 towards answering the questions: πῶςἐγείρονται οἱνεκροί; and ποίῳδὲσώματι ἔρχονται; (15:35). Wright is persuasive in his argument that these are distinct, though related, questions.53 On his reading, the first question pertains to the mechanism by which resurrection is accomplished (the Spirit) and the second relates to the nature of the post-resurrection existence.54 The most attractive aspect of Wright’s hypothesis is the neatness of Paul’s use of σῶμα πνευματικόν as an answer to both questions. Ultimately, however, the syntax of 15:35 mandates against this as it would require δέ to function in a correlative manner without a corresponding μέν (or οὐ).55 Thus the more natural reading is to take the second question as a specification of the first, with δέ functioning in a more mundane connective manner.56 Thus Robertson and Plummer capture the sense of the first question in their paraphrase, ‘Can we conceive of such a thing? We cannot be expected believe what is impossible and inconceivable’.57 In either case, judging by Paul’s response the emphasis seems to be on the second question: ‘With what kind of body do they [the dead who are raised] come?’ (15:35, NRSV). The nature of the anticipated objection is suggestive that Paul believed the Corinthians would not accept a future bodily resurrection. In addition to denying the resurrection, the Corinthian disparagement of the body apparently led to errors and excesses in two other directions. Firstly, a party of libertines reasoned that if the body was doomed to eventual destruction anyway then what was done with, through and to it was of no importance. Their slogan was πάντα μοιἔξεστιν (6:12; cf. 10:23). The results of this logic may be seen in the case of the incestuous man (5:1) and subsequent pride on the part of the church that such a thing should occur in their midst (5:2, 6). Similarly the sexual promiscuity on display in 6:12-20 may be attributed to this radical devaluing of that which is physical. The body was free to indulge fleshly appetites so long as the spirit was also free to meet spiritual appetites (6:13). To these people Paul offers the instruction δοξάσατε δὴτὸνθεὸνἐντῷσώματι ὑμῶν (6:20). Secondly, however, a party of ascetics applied their understanding of physical existence in a different direction. They reasoned that any indulgence of the σῶμα would be at the expense of the πνεῦμα.58 Thus they argued that believers should abstain from sexuality altogether, reflected in their slogan καλὸνἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι (7:1b).59 Paul is more circumspect in his response to this group, acknowledging that abstinence is indeed appropriate if it aids in serving the Lord (7:32-35); if it does not, however, there is nothing wrong with sexuality providing it is in the context of marriage (7:36). Thus, whilst Paul agrees to some extent with the ascetic party line, he does not agree with the reasoning that led them to it.60 That Paul himself conceived of a bodily resurrection is quite clear. Resurrection is mentioned first in 6:14, in support of the argument that culminates in the imperative, ‘glorify God in your body’ (6:20, NRSV). Robertson & Plummer note that the inclusion of ἐκνεκρῶν in 15:12 suggests a bodily resurrection, for Christ could not be conceived of as among the spiritually dead.61 The strongest evidence, however, is Paul’s response to the anticipated Corinthian objection (15:35). Paul offers two analogies that reveal the shape of his thought: (a) the planting of a seed (15:36-38); and (b) different kinds of bodies (15:39-41). The first emphasises both continuity and transformation.62 That which is sown goes from one existence to another by passing through death (36), at which time it is transformed from one body to another, according to the will of God (38). The second analogy stresses the adaptation of each body to its sphere of existence (39-41), with the implication that there will be an appropriate body for resurrection life. The σῶμα πνευματικόν is both continuous with and utterly distinct from σῶμα ψυχικόν. Thus Paul, whilst affirming a bodily existence in the age to come, distinguishes his position from a ‘crass Jewish conception of a “fleshly” resurrection’. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 45 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 46 CHRISTIANITY 2018 Neither σῶμα nor ψυχικόν hold negative connotations in this context, except possibly that of perishability (15:42b).63 As Vos points out, the absence of the σαρκικός / σαρκινός word group in this passage is strong proof that the contrast here is between the creation body and the resurrection body, for these are Paul’s stock terms for describing the body invaded by sin (e.g. Rom 7:14; 1 Cor 3:1, 3; 2 Cor 10:4).64 The Apostle is neither disparaging the ψυχικός nor exalting the πνευματικός but rather contrasting between the bodies belonging to the preeschatological and the eschatological ages respectively.65 In 15:45-49, Paul appeals to the analogy of Adam and Christ, further reinforcing the eschatological flavour of his argument. Lincoln points out the progression in his comparisons: first, types of bodies (15:35-41); next, representatives of those types (15:4246); finally Adam and Christ are reconsidered as representatives of two world orders, γῆ and οὐρανός (15:47-49).66 Once again, the trajectory of Paul’s thought is an eschatological one. What, then, may be said in conclusion? Thiselton’s case for an over-realised eschatology in Corinth is persuasive. The key exegetical evidence for the position is found in 4:8-13, wherein Paul satirises their arrogance and wilful blindness to the affliction that surrounds them, not least his own. The real strength of Thiselton’s argument is that it provides sufficient cause for the Corinthians’ pneumatic enthusiasm, something that Hays’ reading cannot. Even if one allows Hays’ position, however, this merely transforms the Corinthians’ eschatological distortion from too much eschatology to too little; rather than an over-realised eschatology they had an undeveloped eschatology. Either way, Paul’s consistent methodology is to repeatedly emphasise the remaining imperfections of the present age, and the blessings that await in the age to come. In particular, he lays great stress on a future somatic existence. In so doing, he comes into conflict with the second main stream of Corinthian eschatological distortion, a Hellenistic dualism that values the ‘spiritual’ (πνευματικός) to the exclusion of the ‘unspiritual’ (ψυχικός) and thus denies a future bodily resurrection (15:12). Between them, these two eschatological distortions may be seen to be causal in many, if not all, of the excesses and errors observed and addressed by the Apostle Paul in 1 Corinthians SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 46 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 47 CHRISTIANITY 2018 ----------------------JESUS LIFE----------------BAPTISM Rite of Water Baptism Water baptism is an important Christian sacrament to be observed by every believer. The English word “baptize.” is a transliteration of the Greek word ‘baptizo’ to express the action of immersion, dipping, submerging or plunging. Textual meaning refers to baptism as burial Col 2:12. According to Romans 6:3-5 Paul says that as Jesus was buried in the tomb, so we are buried by baptism in a tomb of water. As Jesus was resurrected from the tomb, so we are resurrected from the waters of baptism. In order to be in the likeness of Jesus’ death, we must be buried in water. Baptism is divided into 3 phases: 1. Jewish ritual purification of the proselytes, 2. Baptism ministry of John the Baptism in preparation for the coming of Jesus 3. Baptism in the church age. NB The Christian way of baptism according to scripture involves immersion in water as opposed to sprinkling of water. It is important that in Christianity repentance & forgiveness of sins precedes water baptism. A person believes in Jesus Christ and is immediately baptised Acts 2:41, 16:14-15, 8:3536. Special conditions for baptism to be administered include, repentance and availability of much water for example John’ baptism ministry, baptism of Jesus, Philip & the Ethiopian eunuch, quote Jn 3:23, Mt 3:16, Acts 8:38-39. Significance of Baptism 1. Baptism signified a ‘cleansed nature’ among the Jewish converts that is the proselytes. 2. John the Baptist used baptism to prepare the way of the Lord, requiring everyone, not just gentiles, to be baptised because everyone needs repentance. However, it was a bit different from the Christian baptism in the early church Acts 18:24-26, 19:1-7 3. Baptism done for the remission of sins was the initial form of baptism introduced by John the Baptist Jn 1:19-28, Mt 3, Lk 3:3, Acts 2:38. 4. Jesus himself outlined the reason for his baptism even though he was a sinless man, that is ‘to fulfil all righteousness’ Mt 3:13-16. 5. Baptism in water is obedience to the gospel commandment. Jesus commanded it to be done by converts in all nations until the very end of the age. Christian baptism is one SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 47 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 48 CHRISTIANITY 2018 of the ordinances that Jesus instituted for the church. Just before his ascension, Jesus said, Quote Matthew 28: 19-20. The commandment specifies that Christians are mandated to ‘teach, make disciples & baptize. 6. Christian baptism has a deeper significance. It is through Christian baptism that a person is admitted into the body of Christ, which is the church. Baptism is done in the name of the Father, the Son and the Holy Spirit. 7. When the Christians are saved, they are ‘baptised’ by the Spirit into the body of Christ, which is the church whether one is a Jew or a Gentile, slave or free. Quote 1 Corinth 12:13. Baptism has a unitary effect. 8. Christian baptism is the means by which a person makes a public profession of faith and discipleship. 9. Christian baptism illustrates, in dramatic style, the death, burial & resurrection of Christ. It illustrates one’s death to sin & new life in Christ. In baptism one is raised to a brand new life Colossians 2:12. 10. Being submerged in water represents death to sin, & emerging from the water represents the cleansed, holy life that follows salvation Quote Romans 6:4. Thus baptism is an outward testimony of the inward change in a believer’s life. Research Work 1. Significance of baptism in the contemporary churches in Zimbabwe. 2. Compare the different ways of baptism used by contemporary churches in Zimbabwe with those used in the early church. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 48 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 49 CHRISTIANITY 2018 THE PASSION NARRATIVES OF JESUS Passion – the suffering of Christ during from the early part of his ministry up his last days associated terms; death, martyrdom, suffering and persecution. Understood in the context of the Old Testament i.e. the ‘Suffering Servant’ of Isaiah [Isaiah 53]. The suffering and death of Jesus as both a human and a divine cause. Background – the passion of Christ was foreshadowed earlier in his ministry. This is illustrated through the massacre of baby boys by Herod the Great Mt 2:1-18. Of special note are the temptations of Jesus in the wilderness Lk 4:13 ‘And when the devil had ended every temptation, he departed from him until an opportune time’. - evangelist Mark presents that the plot against Jesus’ life occurred earlier during the Galilean ministry when the two enemy groups, the Pharisees and the Herodians following the controversy of the healing of a man with a withered hand Mk 3:6. - Jesus was rejected earlier at Nazareth by his own kin who took offence at him and attempted to kill him Lk 4: 23, 25, 28-30. - According to G.T Manley, Jesus spoke of his passion & the cross in veiled language Mt 16:21 [e.g. of Jonah], Mk 2:20, Jn 3:14 [Moses and the serpent in the wilderness], Jn 6 [teaching about eating his flesh & drinking his blood]. The Passion Predictions - Passion predictions refer to the prophetic utterances of Jesus when he was foretelling his actual suffering, arrest, trial and death to be accomplished in Jerusalem. This marks a dramatic turning point towards the end of the Galilean ministry when Jesus began to speak ‘plainly’ and ‘openly’ about His cross Mt 16:21, Mk 8:32. - Predictions on the impending suffering of Jesus were confined to the disciples of Jesus only. The 1st one given after Peter’s great confession at Caesarea Philippi Mk 8:30, the 2nd soon after the transfiguration experience Mk 9:9, the 3rd at a secret meeting in Galilee Mk 9:30-32 & the last one on the way to Jerusalem Mk 10:33-34. The main emphasis was on arrest, rejection, suffering, treatment with contempt, betrayal and death. Request by the Sons of Zebedee [Mk 10:35-45, Mt 20:20-28] - The remarks made by Jesus in response to the request by James and John hints on his passion. - The ‘cup’ was a common Jewish metaphor for joy or divine wrath against sin. Jesus was to bear the wrath of God’s judgement against sin in place of sinners. Campbell states that the cup is symbolic of suffering, as in Isaiah 51:17,22 and ‘baptism’ is symbolic of His death Romans 6:3-4. - the death of Jesus was meant to be a ‘ransom price’ i.e. is a sacrifice for the sins of many. Campbell notes that the passion and death of Jesus was fulfilling the role of the Suffering Servant of Messiah Isaiah 53:11-12. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 49 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 50 CHRISTIANITY 2018 EVENTS IN JERUSALEM – THE PASSION WEEK Conflicts with the Jewish Officials 1. Cleansing of the temple Mk 11:12-19 – v18-19, the Pharisees and the scribes began to devise ways on how to destroy him. 2. Confrontation with the Priests and Elders [The question about Jesus’ authority] Mk 11:20-33, Jesus answered through the parable of the wicked tenants Mk 12:1-10, the son killed in the parable symbolises Jesus himself. Jewish officials tried to arrest Jesus but feared the crowd. 3. Confrontation with Pharisees and Herodians Mk 12;13-17. The Pharisees and the Herodians sought to entrap Jesus through the question concerning payment of imperial taxes to Caesar. Passion and Death of Jesus Mt 26:6 – 28:20 The pace is now rapid At the Passover Feast at Jerusalem Jesus experienced a mysterious soul conflict which was in anticipation of the more severe or intense soul-conflict in Gethsemane (John 12:21-33). G.T Manley states that, Jesus spoke of his death as the sowing of a seed which would bear ‘much fruit’ The Anointing at Bethany Mt 26:6-13 Judas Betrayal Agreement Mt 26:14-16 Last Supper Mt 26:17-30 [26-30] Prediction of Abandonment & denial 26:31-35 Gethsemane 26:36-46 The Arrest 26:36-46 The Trial of Jesus 26:57-68 Soldiers Treatment of Jesus 27:27-31 SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 50 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 51 CHRISTIANITY 2018 DID JESUS REALLY RISE FROM THE DEAD? Your question: Did Jesus really rise from the dead? Yes, he did. It is the core of our faith. Jesus was crucified and his dead body was buried on a Friday. Two days later, on Easter Sunday (probably April 7, AD30) a group of women went to his tomb. Angels appeared to them, and said: “Why do you seek the living among the dead? He is not here, but has risen” (Luke 24:5-6). In the days and weeks after that, the risen Jesus appeared numerous times to the women, to his disciples, to his brother James, and once even to five hundred people at one time (Luke 24 and 1 Corinthians 15). After 40 days he ascended to heaven (Acts 1:4-14) How do we know this is history and not a myth? There are several strong reasons for that. 1. The empty tomb Within two months of the crucifixion the disciples proclaimed in Jerusalem that Jesus had risen from the dead. Nobody could say ‘you are talking nonsense, here is his grave’, because the tomb was empty. 2. The faith of the disciples When Jesus died, they were a sorry bunch without hope. Just weeks later, the disciples were so strongly convinced that Jesus rose from the dead, that they went all over the world to proclaim it. They paid for their conviction with their lives. Probably 11 of the 12 apostles died as a martyr. They had seen and talked to the risen Jesus. 3. The testimony of the women All the gospels, Matthew, Mark, Luke, and John mention women as the first ones to see the risen Jesus. This would never happen in a made-up story, as the testimony of women was not considered trustworthy in the ancient world. But this is the way it happened, so this is the way the Bible reports it. 4. The conversion of James The gospels say that Jesus’ brothers did not believe in him (John 7:5). The risen Jesus appeared to his brother James (1 Corinthians 15:7). James came to faith in Jesus, and became a leader of the church (Acts 15; Galatians 1:19). A skeptic turned into a believer. The reason was: he saw that Jesus, who had been dead, was alive again. 5. Ancient testimony Paul gives us a creed (=official statement of shared beliefs) of the early church in 1 Corinthians 15:3-5 about the resurrection of Jesus: For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve.” He wrote this 24 years after the resurrection. But he says he ‘received’ that, so heard it from others. He must have received this before he started preaching, which was about 5 years after the resurrection. By then it was already a creed, so the creed must have originated within one to three years after the resurrection! The resurrection is not a story made up years after the life of Jesus, but was the core of faith immediately after his lifetime. 6. Modern testimony All over the world, people tell that Jesus has changed their lives after they believed in him. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 51 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 52 CHRISTIANITY 2018 Because Jesus is resurrected from the dead, he is alive today. He can work in your life as well. Let him be Lord of your life, and you are on the road to eternal happiness. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 52 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 53 CHRISTIANITY 2018 Alternate Critical Theories to the Resurrection By: Dr. John Weldon By: Dr. John Ankerberg / Dr. John Weldon; ©2004 Ever since the time of Jesus critics have been attempting to explain the empty tomb on natural grounds. But not one of these theories have ever met with general acceptance among critics, nor do they deal adequately with the historical records of the events surrounding the Resurrection. Alternate Critical Theories to the Resurrection Ever since the time of Jesus (Mt. 28:11-15), critics have been attempting to explain the empty tomb on natural grounds. They assume that Jesus’ body remained dead. In 2,000 years of history many different theories have been proposed. But “not one of these theories has ever met with general acceptance, even among radical critics and rationalists.”[1] The following list is representative of these theories.[2] How credible are they? The Swoon Theory This theory claims that Jesus never died on the cross but merely “swooned.” After his crucifixion (which incidentally included a spear thrust into the heart) Jesus was taken down from the cross, wrapped in seventy-five pounds of linen and spices, and placed in a tomb. Yet somehow he revived. After three days without food or water, Jesus unwrapped himself (even though his arms had been wrapped against his body and the spice-soaked linens were probably somewhat dried and hardened by this point), moved the one-to-two-ton stone from the grave entrance and walked some distance on mutilated feet to find his disciples so that he could falsely proclaim himself to be the resurrected Messiah and conqueror of death. And, the disciples believed him! But if Jesus did not expire on the cross, but only swooned, he still would have died sometime later—not exactly what one would expect of “the conqueror of death.” The Gospel resurrection accounts, moreover, leave little doubt that he did die on the cross. The Passover Plot Theory A version of the swoon theory, this theory asserts that Jesus plotted to fake his death to give the appearance that he arose from the dead. He conspired with Judas to betray him to the Jewish authorities, and with Joseph of Arimathea to see to it that he was given a strong potion on the cross which would put him in “a death-like trance.” Appearing as dead to the Roman authorities, Jesus was to be taken off the cross and laid in a tomb—where he would revive, after a short time, and then reappear as “resurrected” to his disciples. But the unexpected spear thrust led to his unforeseen death. Joseph had him buried in an unknown tomb. The disciples, however, came upon the intended place of burial, found the prearranged grave clothes and falsely concluded from this that he was alive. This theory makes Christ a fraud and the disciples near idiots. Moreover, if Christ was dead, how does one account for the many documented resurrection appearances? The Stolen or Moved Body Theory SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 53 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 54 CHRISTIANITY 2018 This theory proposes that the disciples had stolen or moved the body to make it appear that Jesus had been resurrected. This would again make the disciples frauds. Moreover, such an act would have been unthinkable to them for several reasons: (1) they never expected Jesus to rise from the dead; (2) all of them would not have willingly remained silent about this lie in view of the likelihood that they would be killed for adhering to it; nor (3) would they have made God responsible for such a deception. Other versions of the theory propose that the Jews, Romans or Joseph of Arimathea moved the body, for reasons hardly more compelling. The Hallucination/Vision Theory The hallucination theory asserts that all who had purportedly seen the resurrected Jesus— i.e., the twelve disciples, the women, James (Jesus’ brother), the crowd of five-hundred people— were strange visionaries or mentally ill. They hallucinated the risen Jesus through neurotic or psychotic visions. But this theory is wrong because all of the known characteristics of hallucination are entirely absent from the Gospel accounts of the encounter of Jesus’ followers with the risen Christ. More generally, the vision theory claims that the resurrected Jesus appeared to his followers through visions in the mind. This theory also does not fit the accounts: for example, what of doubting Thomas who needed physical confirmation and the crowd of five hundred who simultaneously saw the risen Lord? What of Jesus himself who actively encouraged the disciples to touch him physically to prove to them his resurrection (Luke 24:39; John Ch. 21)? The Telegram/Telegraph Theory This theory claims that the spiritually ascended Jesus telegraphed images of himself from heaven to the minds of his followers on earth. These images were so graphic that his followers mistakenly thought that they had physically seen the resurrected Jesus in their midst. But What about the empty tomb? (the telegram theory also asserts that Jesus’ body remained in the tomb)? The Mistaken Identity Theory This theory states that the twelve disciples, who virtually lived with Jesus for three years and never expected him to rise from the dead, sometime after Jesus’ death came to the conclusion that he would come back to life. They then misidentified a complete stranger as the risen Jesus. But surely they would have quickly recognized their error when conversing with the stranger or at least seeing him close up. The Wrong Tomb/Grave Was Not Visited Theory This theory proposes that although Jesus’ followers saw where his body was buried, three days later they could not locate the tomb. Subsequently they went to the wrong grave, which was empty, and incorrectly assumed from this that Jesus had been resurrected. There were, however, no resurrection appearances. The disciples concluded that Jesus had risen solely on the basis of an empty tomb—a tomb which they were not certain was the correct one in the first place! This theory, however, places an exceedingly low intelligence quotient on the disciples, one greatly at odds with how the four Gospels present them. The Séance Theory This theory asserts that Jesus was “raised” in the same manner that a spirit is “raised” in a séance through ectoplasmic manifestation. It claims this despite the fact that it makes Jesus’ followers participants in a séance, a practice their own Scriptures sternly prohibits (cf., e.g., Deut. 18:9-12). It also makes them out to be either liars or deluded for believing that something as ephemeral as an ectoplasmic manifestation was the same thing as a literal, physical resurrection appearance. The Annihilation Theory SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 54 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 55 CHRISTIANITY 2018 This theory claims that Jesus’ body inexplicably disintegrated into nothingness. It has received no support. The “Jesus Never Existed” and Resurrection as Legend Theories The first theory proposes that Jesus was a fraudulent invention of the disciples, a legend. It too has no support. But a variation of this theory has held more sway and so we discuss it in more detail below. It asserts that the followers of Jesus derived the resurrection story from similar stories of contemporary Greco-Roman mystery cults. It sees the figure Jesus as a historical person, but considers the resurrection as strictly legendary. The dissimilarity, however, between the mystery cults of the first-century and early Christianity is far too great; moreover, the early church consistently opposed such assimilation. Anyone who takes the time to compare these theories to the four Gospel resurrection accounts quickly discovers that they are highly inferior explanations, grossly conflicting at many points with each other and more importantly with the biblical evidence itself. The fundamental problem for the critic is that he has yet to propose a theory that reasonably accounts for all the historical data to the satisfaction of believer and skeptic alike. What Are the Different Theories Concerning Christ's Resurrection? The Gospels tell us that after Jesus was crucified a man named Joseph of Arimathea asked Pilate for permission to take the body and bury it in a never-before-used tomb. He wrapped the body in linen, and women later came and prepared the body for a proper burial with spices and perfumes. Luke writes that when the women returned on the third day “they found the stone rolled away from the tomb,” and when they went inside “they did not find the body of the Lord Jesus,” and that angels appeared and told them that Jesus was alive and had risen (Luke 24:1-6). The resurrection of Jesus is at the center of Christian belief, for “if Christ has not been raised [our] faith is worthless; [we] are still in [our] sins” (1 Corinthians 15:17). Thankfully, there is strong evidence supporting the bodily resurrection of Jesus. There are also convincing responses to theories that suggest that He didn’t rise from the dead. One such theory is sometimes known as the swoon theory. This theory argues that Jesus never really died, and left the tomb under His own power. He may have fainted or gone into a coma and then recovered. There are several problems with this theory. The Roman soldiers overseeing the crucifixion checked Jesus, found Him dead, and then pierced His side with a spear. Jesus was embalmed and John 19:39 says that the spices and perfumes used to prepare the body for burial weighed “about a hundred pounds.” He was also wrapped in linen and given no medical attention for three days. Those who propose this theory would have us believe that Jesus somehow survived all of this and then managed to move the stone at the tomb’s entrance Himself! The truth is that crucifixion was designed to guarantee death, and no one ever survived it. Another theory says that the women must have gone to the wrong tomb. While it is possible that they could have initially made this mistake, it is one that the authorities would have easily corrected. They knew where the tomb was, because they placed guards there. Had the women spread stories about the resurrection because they had seen a different empty tomb, the Roman and Jewish authorities could have easily referred everyone to the still-occupied SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 55 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 56 CHRISTIANITY 2018 tomb. The other problem with this theory is the fact that the disciples verified the women’s report by going to the tomb themselves. John describes how he and Peter “were running together” and how he got to the tomb first and “saw the linen wrappings lying there” (John 20:2-8). Some argue that the body may have been stolen by the disciples, the women, or by Joseph of Arimathea (the owner of the tomb). Matthew’s gospel tells us more about this theory. The group of religious leaders known as Pharisees, remembered Jesus’ prophecy about rising again on the third day, and convinced Pilate to have the tomb guarded, so that Jesus’ disciples could not steal the body. Matthew says that “they went and made the grave secure, and along with the guard they set a seal on the stone” (Matt. 27:66). This seal was a sign of authentication that the tomb was occupied and the power and authority of Rome stood behind the seal. Anyone found breaking the Roman seal would suffer the punishment of an unpleasant death. Also, moving the stone would have been incredibly difficult to do, and it certainly wouldn’t be quiet. Additionally, most of the disciples were put to death because they were proclaiming Jesus’ resurrection. It is highly unlikely that they would all choose to die for something they simply made up, especially when they could have saved their lives by changing their story. Matthew also tells us about how the religious leaders of the time explained the empty tomb. The chief priests and elders got together and paid some of the soldiers guarding the tomb to claim that the disciples came during the night, while the guards were asleep, and stole the body. The guards “took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day” (Matthew 28:11-15). Under Roman law guards were executed for falling asleep at their post, making it extremely unlikely that they would have been sleeping soundly enough for the disciples to come and steal the body. It is even more unlikely that the women stole the body. All the same problems exist with the additional difficulty of the women being unable to move the stone themselves. They recognized their own inability to do so when they returned to the tomb, planning to finish the burial rites with additional spices. In thinking about the problem, “they were saying to one another, ‘Who will roll away the stone for us from the entrance of the tomb?’” (Mark 16:3). Another suggestion is that Joseph of Arimathea stole the body because of his secret belief in Jesus. He would encounter all the same problems that the disciples would in stealing the body, and he doesn’t appear to have a strong motive. If the body were stolen, surely it would have been found by those attempting to put to rest rumors of a resurrection. Also, none of the theories address the multiple resurrection appearances of Jesus. One theory that does attempt to explain the resurrection appearances is the hallucination theory. It suggests that those who claimed to see Jesus after his crucifixion were imagining it and didn’t really see Him. One reason that a person might imagine the reappearance of a loved one is as a sort of wish fulfillment. Perhaps the overwhelming desire to see the person again would result in a hallucination. However, the disciples appear to have accepted Jesus death and had returned to their ordinary lives. The biggest problem with the hallucination theory is that hallucinations are private and individual. They don’t occur in groups. Yet, in one instance Jesus “appeared to more than five hundred brethren at one time” (1 Corinthians 15:6). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 56 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 57 CHRISTIANITY 2018 A belief that was popularized by a group of people known as Gnostics was that Jesus was resurrected spiritually and not physically. This teaching came out of a belief that anything physical is bad and that everything in the spiritual world is good. The description of the appearances clearly shows that Jesus had a real body after His death and resurrection. He was physically touched. Mary Magdalene clung to Him (John 20:17), Thomas felt His wounds (John 20:27), and Jesus ate broiled fish (Luke 24:41-43). Spirits can’t be touched, and they definitely don’t eat. In his book The Passover Plot, Hugh Schonfield suggests that those who claimed to see Jesus after His crucifixion were actually witnessing an imposter, perhaps Joseph of Arimathea. The fact that many of those who saw Him didn’t immediately recognize Him is used as evidence to support this theory. However, in each and every case, the witnesses’ initial doubt about Jesus’ identity was replaced by a confidence that it was in fact Jesus. This theory also fails to provide an explanation for the empty tomb. Something caused the disciples to move from despair to belief in the days after Jesus’ death. Their discouragement was replaced by conviction that He was, indeed, the risen Savior. The tomb remained empty, Jesus’ dead body was never again seen, and those who saw and believed were forever changed. The most believable explanation for this is that Jesus rose from the dead in bodily form, just as He said He would. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 57 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 58 CHRISTIANITY 2018 ------------MINISTRY OF JESUS----------- KINGDOM OF GOD PARABLES MIRACLES ETHICS OF JESUS Find pdf attached SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 58 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 59 CHRISTIANITY 2018 THE KINGDOM OF GOD (Adopted by the General Presbytery in session August 9-11, 2010) The terms kingdom of God and kingdom of heaven are frequently found in Holy Scripture and in contemporary Christian usage. Yet there is widespread disagreement on the meaning and application of the terms. Some of this disagreement is a simple matter of interpretation on minor points, but some of it is crucial, challenging even the fundamental tenets of traditional evangelical and Pentecostal beliefs. For this reason it is appropriate to articulate those essential aspects of the kingdom of God that are commonly held by the Assemblies of God. Linguistic Meaning of the Term Kingdom The primary meaning of malkuth (Hebrew) and basileia (Greek) is the authority, reign, or rule of a king. The territory, subjects, and operations of the kingdom are secondary meanings. The kingdom of God is the sphere of God’s rule (Psalm 22:28).1 Though rightfully under God’s rule, fallen human beings nonetheless participate in universal rebellion against God and His authority (1 John 5:19; Revelation 11:17,18). However, by faith and obedience men and women turn from their rebellion, are regenerated by the Holy Spirit, and become a part of the Kingdom and its operation. While participation in the kingdom of God is not compulsory, the Kingdom is present, whether or not people recognize and accept it. The Kingdom is variously described as “kingdom of heaven” (Matthew 13:11), “kingdom of God” (Mark 4:11), “kingdom of Christ and of God” (Ephesians 5:5), and “kingdom of our Lord and of his Christ” (Revelation 11:15). Jesus sometimes spoke of it as “my kingdom” (Luke 22:30). Paul, referring to Christ Jesus, called it “his kingdom” (2 Timothy 4:1). All these terms refer to the one kingdom of God. The Kingdom of God in the Old Testament “Kingdom of the Lord” occurs once in the Old Testament: malkuth Yahweh (1 Chronicles 28:5). There are of course many occurrences of “kingdom” denoting earthly territory or domain. “Dominion” or “rule” is occasionally the translation for the idea of God’s authority and power (Psalms 22:28; 66:7; 103:19; 145:11–13). Throughout the Old Testament (but especially in the Psalms and the Prophets) the idea of God as King ruling over His creation and over Israel is clearly expressed. Although God’s immediate kingship is evident in the Old Testament, there is also a strong emphasis on a future fulfillment of God's universal rule. This anticipation often coincides with messianic expectations associated with both the first and second advents (cf. Isaiah 9:6,7; 11:1–2 24:21–23; 45:22,23; Zechariah 14:9). Daniel describes God’s rule as “an eternal dominion” and a “kingdom [that] endures from generation to generation.” (4:34). The Kingdom in the New Testament While the idea of the universal rule of God permeates the Old Testament, the kingdom of God takes on additional meaning and importance in the teaching and ministry of Jesus that begins with the proclamation, “The kingdom of God is near” (Mark 1:15; cf. Matthew 3:2; 4:17). Although Jesus never specifically defined the Kingdom, He illustrated it through parables (Matthew 13; Mark 4) and demonstrated its presence and power in His ministry. He instructed His disciples to proclaim the nearness of the Kingdom as He sent them out in missionary ministry (Matthew 10:7; Luke 9:2; 10:9,11). Every description of Jesus Christ as Lord is a reminder that Christ is ruler of the kingdom of God. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 59 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 60 CHRISTIANITY 2018 From the various contexts of the word kingdom in the Gospels, the rule of God is seen as (1) a present realm or sphere into which people are entering now and (2) a future apocalyptic order into which the righteous will enter at the end of the age. Thus the kingdom of God is both a present reality and a promise of future fulfillment. The Kingdom was present on earth in the person and acts of Jesus during the time of His Incarnation. After the Resurrection, the Risen Christ is present by His Spirit, and where His Spirit is, the Kingdom is present. While the Kingdom is manifested in the Church, the Kingdom is not limited to the Church. The fullness of the kingdom awaits a final apocalyptic arrival at the end of this age (Matthew 24:27,30,31; Luke 21:27–31). The State of the Kingdom Now Just as some who followed Jesus “thought that the kingdom of God was going to appear at once” (Luke 19:11), certain groups today are expecting Christians to usher in the fullness of the Kingdom in an earthly rule. When the Pharisees asked Jesus at what time the kingdom of God would come, He answered, “[T]he kingdom of God is within [entos, “within,” “in the midst,” or “among”] you” (Luke 17:21). The restored reign of God was soon to be a reality, for the One who was to reclaim the usurped territory was on earth to accomplish His work of redemption. The overthrow of Satan’s dominion had already begun. Today, the redemptive work is complete, yet the reality of the ultimate Kingdom is qualified. In the present age, the power of the Kingdom does not halt aging or death. Though God does at times miraculously overrule natural laws by sovereign actor in response to the prayer and faith of believers, the Kingdom still works through fallible human beings. The Church has a powerful healing influence on the world, but final restoration will not occur prior to the Second Coming. Righteous political and social actions vitally enhance public life, but the main thrust of the Kingdom is the spiritual transformation of persons who together form the body of Christ. The Millennium and the ultimate expressions of the Kingdom will not come without the physical return of Jesus Christ to the earth (Luke 21:31). The Kingdom is already present, but not yet complete. It is both present and future. The interim between the first and second advents of Christ (the present age) is marked by forceful spiritual confrontation between the power of the Kingdom and the powers that dominate the world in this present age. Putting on the full armor of God, believers must engage the forces of darkness (Ephesians 6:12). We are not guaranteed total, instant success in this conflict. Each victory over sickness, sin, oppression, or the demonic is a reminder of the present power of the Kingdom and of the final victory to come, a victory made sure by the resurrection of Christ. We are called to wage war against sickness, but we face the reality that not everyone we pray for gets well. We do not surrender to the evil and the struggles of the present order; but neither do we rage against God or blame others when every request is not granted. The essence of the Spiritenergized life is to move against the forces of darkness, fully aware that total deliverance is always possible but does not always come immediately (cf Romans 8:18–23). Some of the heroes of faith (Acts 12:2; Acts 12:2; 2 Corinthians 11:23 to 12:10;Hebrews 11) suffered, even died, having their deliverance deferred to a future time. We do not give in to the ravages of evil. As instruments of the Kingdom in this present age,we faithfully battle against evil and suffering. The Holy Spirit and the Kingdom of God SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 60 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 61 CHRISTIANITY 2018 As Pentecostals we recognize the role of the Holy Spirit in the inauguration and ongoing ministry of the Kingdom. At His baptism, Jesus was anointed with the Spirit (Matthew 3:16; Mark 1:10; Luke 3:22). His acts of power, energized by God’s Spirit, brought healing to the sick and spiritual restoration to sinful men and women. The descent of the Spirit at His baptism was a significant point in the ministry of Jesus. “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the desert” (Luke 4:1). The working of the Spirit in the ministry of Jesus attested to the presence of the Kingdom. Jesus described the role of the Holy Spirit in the kingdom of God. As part of the fulfillment of Old Testament prophecy, He told His disciples, “You will be baptized with the Holy Spirit” (Acts 1:5). The power of the Kingdom, manifest in the Cross, the Resurrection, and the Ascension, was passed on to all who would be filled with the Spirit. The age of the Spirit is the age of the Church, which being Spirit-created is also the community of the Spirit. Working primarily through the Church but without being confined to the Church, the Spirit continues the Kingdom ministry of Jesus himself. The Kingdom as a Future Reality Biblical charismata, anointed proclamation of the Word, and confirming signs and wonders are distinguishing marks of the kingdom of God, at work from the time of Christ until now. The kingdom of Satan has already been invaded by Jesus in the power of the Spirit (Matthew 12:25–29; Colossians 1:13; 2:15). Yet final destruction of Satan and complete victory over all evil is part of a future eschatological consummation (Revelation 20:10). We believe in the premillennial return of Christ before the thousand-year period described in Revelation 20. We believe that we are living in the last days of the present age. The next major fulfillment of Bible prophecy will be the Rapture, at which time the dead in Christ will be resurrected and the Church will be caught up from the earth, forever to be with the Lord (1 Corinthians 15:51,52; 1 Thessalonians 4:14–17). We believe that the rapture of the Church is imminent (Mark 13:32–37), that it will take place before the Great Tribulation (1 Thessalonians 4:17,18; 5:9), and that it is the “blessed hope” (Titus 2:13) to which we look even while signs in the heavens and on earth signal the approaching end of this age (Luke 21:25–28). The second coming of Christ not only includes the physical rapture of the saints but it is also followed by the visible return of Christ with His saints to reign on the earth for one thousand years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11–14; 20:1–6). Satan will be bound and inactive for the first time since his rebellion and fall (Revelation 20:2). This millennial reign of Christ will institute a time of universal peace (Psalm 72:3– 8; Isaiah 11:6–9; Micah 4:3–4) for the first time since before the fall of man. As promised in the Scriptures, “all Israel will be saved” (Romans 11:26) and brought into the millennial reign (Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27). The Kingdom and the Church The kingdom of God is not the Church. Yet there is an inseparable relationship between the two. The true Church is the Body of which Christ is the head (Ephesians 1:22,23; Colossians 1:18). It is a spiritual fellowship that includes all who have believed, or will believe, in Christ as Savior from the Church’s inception until the time God takes it out of the world. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 61 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 62 CHRISTIANITY 2018 The kingdom of God existed before the beginning of the Church and will continue after the work of the Church is complete. The Church is therefore part of the Kingdom, but not Church. When the gospel of the Kingdom has been proclaimed “in the whole world as a testimony to all nations” (Matthew 24:14), the drama of end-time events will begin. Finally, Christ will reign in majesty over His eternal Kingdom, which will include the Church glorified. The Kingdom of God and the Kingdoms of Earth The kingdom of God and the kingdoms of this world exist side by side at the present time. However, these kingdoms will not be one and the same until Christ returns and the kingdoms of this world become “the kingdom of our Lord and of his Christ” (Revelation 11:15). The kingdom of God may operate within, but is not to be identified with, any present political system. Believers take the gospel of the Kingdom into the world so that individuals may voluntarily choose the lordship of Jesus Christ. While revealing that all human government is currently, to some extent, under the influence of the evil one (Daniel 10:13,20; John 12:31; 14:30; Ephesians 6:12; 1 John 5:19), the Bible nonetheless teaches that government is ordained by God to maintain order and punish evildoers (Romans 13:1–7). Governmental authorities are God’s servants (Romans 13:6) whether they recognize it or not. Ideals of justice and decency found in government and society are the legacy of God’s grace in the world (Romans 1:20; 2:14). Though they may be in rebellion, the kingdoms of the world are yet responsible to God and must be called to account for injustice and wickedness. Although the kingdom of God is not a present political entity, the citizens of the Kingdom are responsible to exert a positive influence on their society. While the Bible does not give clear guidelines for Christian action in combating the social evils embeddedin the structures of our society, and sincere believers will differ on the means to be employed, Christians clearly are to be salt and light (Matthew 5:13,14). They are to be concerned about the needy (James 1:27; 2:16) and the oppressed (James 5:4–6). Filled with the Spirit, and given the opportunity to influence society, they are impelled to denounce unjust laws (Isaiah 10:1,2) and to seek justice and goodness (Amos 5:14,15; Micah 6:8). At the same time, and without contradiction of their servant role, God’s children should be in the world, but not of it (John 17:11,14,16). The kingdom of God (God’s rule in our lives) is demonstrated in and through us by “righteousness, peace and joy in the Holy Spirit” (Romans 14:17). The kingdom of God is not the blueprint for a radical cultural change based on some carnal theocratic or revolutionary agenda. Instead, it radically changes human personalities and lives. Through men and women who recognize its authority and live by its standards, the kingdom of God invades the stream of history. This process began with godly preflood humans, found early expression in theocratic Israel, drew near in the person of the Messiah, has been advancing through the Church, and will be completed in the dominion of Christ at the end of the age. Erroneous Views of the Kingdom of God Doctrines regarding the kingdom of God tend to err toward one of two extremes. One extreme assumes that the Kingdom accomplishes too little during the Church Age. The other maintains that the Kingdom accomplishes too much. Some emphasize the heavenly nature of the Kingdom, and expect little supernatural expression on earth. Since the fulfillment of the Kingdom is yet future, the Church may too quickly retreat from social and civic responsibility. Others locate the Kingdom primarily on earth. They claim that most of the SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 62 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 63 CHRISTIANITY 2018 supernatural power of the Kingdom is currently available to a militant Church and that the fulfillment of the Kingdom will occur during the Church Age. Both of these extremes must be avoided. Your Kingdom Come Christ taught His disciples to pray, “Your kingdom come” (Matthew 6:10). The Kingdom is already among us in that it has invaded Satan’s domain and has assured final victory. The Kingdom comes in a measure whenever a person receives Christ as Savior, is healed or delivered, or is touched in any way by the divine. Yet the future consummation of the kingdom of God—the time when all evil and rebellion will be eliminated—is the fervent hope of the Christian. So with the disciples we pray, “Your kingdom come”—both now and when Christ returns. The rapture of the Church, the coming of Christ for His own, will set in motion the events that lead to the consummation of the eternal Kingdom. “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever” (Revelation 11:15). With John the beloved revelator we say, “Amen. Come, Lord Jesus” (Revelation 22:20). Write additional notes from teachers lecture SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 63 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 64 CHRISTIANITY 2018 THE MIRACLES OF JESUS CHRIST MIRACLE MATTHEW Healing the possessed man in Capernaum MARK LUKE 1:23-28 4:33-37 Healing of Peter's Mother-in-law 8:14-15 1:29-31 4:38-39 Cleansing of a Leper 8:1-4 1:40-45 5:12-16 JOHN Turning Water to Wine at Cana 2:1-12 The Miraculous Catch of Fish 5:2-11 Healing of a Paralytic 9:1-8 2:1-12 5:18-26 Cure of the Man with a Withered Hand 12:9-14 3:1-6 6:6-10 Healing of Official's Son in Capernaum Healing of Centurion's Servant 4:43-54 8:5-13 7:2-10 Raising of Widow's Son at Nain 7:11-17 Calming of the Storm at Sea 8:23-27 4:35-41 8:22-25 Cure of the Gerasene Demoniac 8:28-34 5:1-20 8:26-39 Healing of a Paralytic in Bethesda 5:1-17 Cure of Woman afflicted with Hemorrhage 9:20-22 5:25-34 8:43-48 Raising of Jairus' daughter 9:23-26 5:35-43 8:49-56 Healing Two Blind Men in Nazareth 9:27-31 Healing A Possessed Mute 9:32-34 Feeding the 5000 14:13-21 6:34-44 9:10-17 Walking on Water 14:22-33 6:44-52 Healings at Gennesaret 14:34-36 6:53-56 Cure of Syro-Phoenician's Daughter 15:21-28 7:24-30 Healing of Deaf-Mute Feeding the 4000 6:1-14 6:16-21 7:31-37 15:32-39 Restores Sight to the Blind Man of Bethsaida 8:1-9 8:22-26 Healing of a Man Born Blind in Jerusalem Casting Out of a Dumb Demon 9:1-41 17:14-21 9:14-29 9:37-43 Healing a Possessed Crippled Woman 13:11-17 Healing of A Man with Dropsy 14:1-6 Cleansing of Ten Lepers 17:11-19 Healing the Blind at Jericho 20:29-34 Healing of Servant's Ear during Arrest 10:46-52 18:35-43 22:50-51 The Raising of Lazarus SIMOYI Z.J. zjsimoyi@gmail.com 11:1-44 0772 302 556 Page 64 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 65 CHRISTIANITY 2018 The Meaning of the Miracles (Mark 4:35-41) Introduction When I was a student at Dallas Theological Seminary, Dr. Henry M. Morris, co-author of The Genesis Flood, spoke to the student body. In an effort to distinguish between Class A and Class B miracles, Dr. Morris told the true story of a young pilot named Tom (now with Missionary Aviation Fellowship) who was flying at 30,000 feet when his plane exploded. All in the plane were killed except Tom. As Tom was plummeting to the earth, he pulled the rip cord, but his chute failed to open. At the last minute, the chute did open but it was in shreds, hardly breaking the speed of his fall. Meanwhile, a Christian woman was standing in her drive watching this horrifying scene. Knowing he was in desperate trouble, the woman prayed for his safe descent. Tom, needless to say, was praying, too. Tom landed virtually at the feet of the woman. Looking up, they saw that the ropes of his parachute had caught in two trees, breaking his fall and lowering him gently to the ground. The most interesting point about this true story is that Dr. Morris used it as an illustration of what he called Class B miracles. After recounting the story, Dr. Morris said to the assembled faculty and student body, “Now men, don’t be overly impressed by the Class B miracles.” Since we understood Dr. Morris’ conservative theological position, we were not upset, but amazed at his dry sense of humor. But the sad truth is that many theologians throughout the history of the church have not taken any of the miracles of our Lord seriously. The Jews of our Lord’s day did not challenge the actual events, but rather the power by which these miracles were performed (cf. Mark 3:22ff.) The heathen Greeks did not challenge the miraculous event either, but only its interpretation.93 Others, such as Spinoza, held the pantheistic view that miracles were contrary to the nature of God.94 Miracles were considered impossible by Spinoza because of his presuppositions. Skeptics, like Hume, held that miracles are simply incredible, because they contradict man’s normal experience.95 Since Hume doubted that nothing could be known with absolute certainty, those phenomenon which took place outside of the normal course of nature could never be accepted as true. Schleiermacher and others explained the miraculous in terms of the unknown and misunderstood. Our Lord’s miracles were ‘relative miracles,’ as a savage might consider television, which he does not understand.96 The Rationalistic School would have men believe that Christ never claimed to perform any miracles. Only those who sought the spectacular found something miraculous in the records.97 Christ did not change the water to wine at Cana, but merely provided a new supply of wine. He did not walk on the water, but on the SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 65 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 66 CHRISTIANITY 2018 nearby shore. Others, Like Woolston have found the Gospel miracles to have no factual or historical validity, but are merely ‘tales’ which contain a much deeper spiritual truth.98 Such are the views of the skeptics and critics of God’s Word. But for the sincere student of Scripture, there is no satisfaction in these theories. The miracles are an integral part of our Lord’s ministry. They not only authenticate His message; they are a vital part of it.99 We have been studying highlights in the Life and Ministry of our Lord Jesus Christ. We have already dealt with the period of preparation, and are now considering the presentation of Jesus as the Messiah, the Savior of the world. The miracles of our Lord are an essential part of that presentation, for, in part, they authenticate His claim as Messiah. The Terms Employed The miraculous works of our Lord Jesus were communicated by the use of three primary terms, each of which accentuated one particular facet of the supernatural activity of Christ. These three terms are found together in several passages. “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know” (Acts 2:22, cf. also 2 Corinthians 12:12; 2 Thessalonians 2:9). The term ‘miracle’ (dunamis), emphasizes the mighty work that has been done, and, in particular, the power by which it was accomplished. The event is described in terms of the power of God in action. If ‘miracle’ emphasizes the cause of the miraculous event, ‘wonder’ (teras) , underscores its effect on those who are witnesses. On many occasions, the crowds (even the disciples) were amazed and astonished by the works of our Lord (e.g. Mark 2:12; 4:41; 6:51, etc.). Origen pointed out long ago that this term ‘wonder’ is never employed alone in the New Testament, but always in conjunction with some other term which suggests something far greater than a mere spectacle.100 The most pregnant term used with reference to the miracles of our Lord is ‘sign’ (semeion), which focuses upon the deeper meaning of the miracle.101 A sign is a miracle which conveys a truth about our Lord Jesus. A miracle is usually a sign, but a sign need not always be a miracle (cf. Luke 2:12). The miracles of our Lord are at one and the same time a visible manifestation of divine power (miracle) an awe-inspiring spectacle (wonder), and an instructive revelation about God (sign).102 Classification of the Miracles Perhaps the most common classification of the miracles of our Lord is into three categories: (1) those which pertain to nature; (2) those which pertain to man; and, (3) those which pertain to the spirit world.103 SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 66 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 67 CHRISTIANITY 2018 I find it helpful to distinguish between what can be called ‘Class A’ and ‘Class B’ miracles. ‘Class A’ miracles overrule or transcend the laws of nature. Such would be the case of our Lord’s walking on the water (Mark 6:45-52). Here the law of gravity was overruled. ‘Class B’ miracles do not overtly violate natural laws. For example, the stilling of the storm did not appear to violate any natural law. Storms on this lake, we are told, stopped as quickly as they commenced. The fact that it stopped at the time of our Lord’s rebuke is evidence of His sovereignty over nature. ‘Class B’ miracles would be viewed by unbelievers as mere coincidence. ‘Class A’ miracles, such as the raising of Lazarus were an outright affront to natural laws and processes (thus the statement, ‘he stinks’ in John 11:39, stressing the normal course of nature). Both categories, ‘Class A’ and ‘Class B,’ are miracles, but ‘Class A’ miracles are more undeniably so to the skeptic. Characteristics of the Miracles of Our Lord Miraculous deeds were not unknown to the age in which our Lord revealed Himself to men. But the miracles which He accomplished were far different than those claimed by other religions. For a few moments, we shall attempt to characterize the miracles of our Lord:104 (1) They were truly historical. In the Gospel accounts, the writers have not presented the miracles of our Lord as anything other than actual events. They are not true myths, mythical stories with ‘spiritual lessons,’ but real events conveying spiritual truths. The Miracles of other religions are far more mythical in nature. Though perhaps not precisely stated, we can sense a kind of ‘once upon a time’ mood. Not so in the Gospels. (2) They were reasonable. The miracles of the Apocryphal Gospels are fantastic and questionable.105 They are completely out of character, with Jesus arbitrarily and capriciously using His supernatural powers. In contrast, the Gospels show a highly ethical use of His power, in a way totally consistent with His person. (3) They were useful. Almost every miracle of our Lord was designed to meet a physical need. Our Lord refused to employ His powers to satisfy His own appetites, or to ensure His protection. He turned down every invitation to do the miraculous to satisfy idle curiosity (cf.Luke 23:8). (4) They were accomplished openly. The miracles were performed in the most public situations, not oft in a dark corner. While so many alleged ‘miracles’ of today defy documentation, those of our Lord were mainly public. (5) They were accomplished simply. Others who claimed to be ‘miracle workers’ always operated with a great deal of ritual and ceremony. A ‘miracle’ was an extravaganza, a carrying-on with pomp and circumstance. Our Lord most often merely spoke a word, and at times performed His miraculous deeds at a distance (cf. Matthew 8:5-13). (6) They were accomplished instantly. With very few exceptions, the miracles of Jesus were completed instantly and completely. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 67 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 68 CHRISTIANITY 2018 (7) They were accomplished in a variety of circumstances. While some could do their deeds only under the most controlled environment, Jesus did His works under a great variety of circumstances. His powers were demonstrated over nature, over sickness and disease, and over the forces of Satan. The sicknesses He healed were of amazing variety.106 (8) They were accomplished on the basis of faith. The miracles of the Gospels were accomplished on the basis of faith, either that of our Lord (cf. John 11:41-43), or of the one cured (cf. Mark 5:34), or of others who are concerned (cf. Matthew 8:10, Mark 2:5). Where there was little faith, little was accomplished (cf. Mark 6:5,6). (9) They were gratuitous. While in the cults, a fee of payments was expected, the miracles of our Lord were free of charge. No fee was expected or accepted. Our Lord’s ministry, from start to finish, was one of grace. (10) They were free from retaliation. With the possible exception of the cursing of the fig tree (Mark 11:12-14) none of the miracles of Jesus were of a punitive or negative variety. This is in contrast, not only to the desires of his own disciples (Luke 9:52-56), but also the practices of other ‘healers’ of His day, and even of what often occurred in the Old Testament.107 (11) They were eschatological. The miracles of Jesus were evidence of the dawn of a new age. With the presentation of Jesus as Messiah, a new age had begun. He had come to restore man from his fallen state, and creation from the chaos resulting from sin. He had come to restore and to save. Man had been placed an the earth to rule over it. When the last Adam (Jesus Christ) came nature immediately recognized its master. When our Lord confronted sickness and disease He mastered it. He came to save, and thus the word often used for healing was ‘to save.’108 The Purpose of the Miracles Several purposes emerge from the Scriptures for the exercise of miracles by our Lord. (1) They attracted men. Though not the primary thrust of our Lord’s miraculous ministry, one outcome was that His miracles attracted men and women who were anxious to hear His message. To many, His deeds were at least those of a prophet (cf. John 3:2; 4:19). Here was a man with a message from God. Our Lord made many attempts to avoid the spectacular and to arouse misdirected Messianic hopes (Matthew 8:4; 12:16; 16:20, etc.). But we must also recall that it was the miraculous healing ministry of Jesus which drew the multitudes to the place where the Sermon on the Mount was delivered (Matthew 4:24-25). (2) They accredited Jesus. It was expected that when Messiah came He would be accredited by miracles. When our Lord presented Himself at the synagogue in Nazareth, He quoted a passage from Isaiah chapter 61: SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 68 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 69 CHRISTIANITY 2018 “And the book of the prophet Isaiah was handed to Him. And He opened the book, and found the place where it was written, ‘The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord” (Luke 4:17-19) . The people expected Messiah to present Himself by signs (John 7:31). Our Lord’s power over demons demonstrates the coming of the Kingdom: “But if I cast out demons by the finger of God, then the Kingdom of God has come upon you” (Luke 11:20). By reason of His work alone, men should receive Him as Messiah (John 10:37-38). (3) They reveal God. As we have previously noted, the miracles of Jesus were not merely deeds to authenticate the message of Messiah, but a vital part of that message. The miracles not only revealed the power of God, but His person. In the miracles of Jesus we see the sympathy and compassion of God. Jesus was deeply moved by human suffering and need (cf. John 11:35). These needs prompted Him to action. Again, the miracles reveal Jesus to be the Redeemer and Restorer of a fallen universe. He came to save. The Stilling of the Storm (Mark 4:35-41) Jesus had spent the entire day teaching the multitudes (verse 35), entering into a new phase of teaching by the use of parables. No doubt, He was completely exhausted, as any preacher could testify. Our Lord had been sitting in the little boat, and apparently without even getting out of the boat, they pushed away from shore and set out for the other side of the lake, leaving the multitudes behind. Following along were other little ships (verse 36). Within moments, our Lord was in a deep sleep in the stern of the ship, resting an a cushion. (This is the only reference in the Gospels to our Lord sleeping.) Some have piously referred to this sleep as the slumber of faith. If I could be less spiritual, I would simply call it the slumber of fatigue. Once again the humanity of our Lord Jesus is evidenced. The Sea of Galilee was surrounded by hills, through which the winds violently funneled, creating violent storms which ceased as quickly as began. Such a storm arose as they were in the middle of the lake. The waves were lashing at the ship, filling it faster than the men could bail it out. Even these seasoned sailors were terrified. Higher and higher the water rose within the ship as well as without. How incongruous it must have seemed to the disciples for Jesus to be resting peacefully while they were floundering helplessly. When they could stand it no longer, they abruptly and rudely wakened the Master with words of rebuke, “Teacher, do you not care that we are perishing?” (Mark 4:38). Although the synoptic writers describe the event independently, Mark (as reported by Peter) chose to report their rudeness by the fact that He was not called Master, or Lord, but only Teacher. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 69 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 70 CHRISTIANITY 2018 Many Bible students seem to think that the underlying problem was the lack of the disciples faith in God’s protection since Messiah was in their midst. The ship, they tell us, could not have sunk.109 It is my personal opinion that the disciples believed that Jesus was fully able to save them. That is why they called on Him for help. The real problem of the disciples is precisely that of Christians today; they did not rebuke Jesus for His inability, but rather for His indifference. “Teacher, do You not care that we are perishing?” What irked these men was not that Jesus was helpless in the face of the storm but heedless of it. They were sinking and He was sleeping! Don’t You care? When Jesus was awakened, He rebuked the winds and the waves. The forces of nature recognized their Lord even if the disciples did not. There was an immediate calm. But not only did the wind and the waves need a word of rebuke, so did the faithless disciples. “Why are you so timid? How is it that you have no faith?” (Mark 4:40). You see, the ‘lack of faith’ for which Jesus rebuked His disciples was not a lack of faith in His ability to save, but a lack of faith in His attentiveness to our needs. Their ‘God’ was able to save, but insensitive to their need. The words of our Lord, and even more, the obedience of the wind and the waves overcame the disciples with wonder and awe. “Who, then, is this, that even the wind and the sea obey Him?” (Mark 4:41). The question of the disciples is probably rhetorical, and the answer is left for us to supply. That answer is not difficult to arrive at. The Jews believed that only God had power over the winds and the seas. “O Lord God of Hosts, who is like Thee, O mighty Lord? Thy faithfulness also surrounds Thee. Thou dost rule the swelling of the sea; When its waves rise, Thou dost still them” (Psalm 89:8,9). The disciples believed that Jesus was the Messiah of Israel, but because their concept of Messiah was largely shaped by that of their contemporaries, they had much to learn. Their understanding of this One would continue to increase, even until the time of His ascension. But now they are forced to the conclusion that He was far more than they anticipated. He had authority even over the forces of nature The Seven Miracles in John In the past I’ve explained the need for 4 Gospels and the tremendous increase in understanding we can gain by comparing events from the different perspectives of each (read The Four Faces of Jesus). In this study we’ll focus on the unique character of John’s Gospel. Due to his extensive use of symbolism John’s Gospel, written to the church, can be the most intriguing. Everything he recorded in his gospel actually happened, but he arranged and described them in such a way as to convey additional truth beyond the obvious point of his narrative. Sometimes he even rearranged the order of events to underscore emphasize this additional truth. John 2 is a good example of this. He placed the cleansing of the Temple SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 70 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 71 CHRISTIANITY 2018 right after the wedding at Cana to illustrate the point that the Lord came to create an intimate personal relationship with His church (as in a marriage), not to fix a broken religion. The focus of John’s gospel is the Lord’s Judean ministry and really only the last part of that. He devoted most of 9 chapters (John 12-20) to the Lord’s last week and used 1/3 of the gospel’s 879 verses to describe His last 24 hours. The first 11 chapters define the Lord’s ministry through John’s selective use of 7 miracles, and we’ll use them to show how John’s Gospel contains more than meets the eye. Miracle 1, Water Into Wine (John 2:1-11) This one is misunderstood by most and yet results in the disciples putting their faith in the Lord. (This, the first of his miraculous signs, Jesus performed in Cana of Galilee. He thus revealed His Glory and the disciples put their faith in Him,John 2:11). It seems so insignificant when compared the opening miracles in the other gospels, which involved either casting out demons or curing leprosy. This miracle took place because an embarrassing discovery had been made. A wedding banquet Jesus was attending was in full swing when the servants suddenly realized they were out of wine. His mother, who was also there, asked Him to help. The Lord had 6 empty jars of stone filled with water which He then turned into wine. The master of the banquet proclaimed the wine Jesus had made to be superior to the wine they had served earlier, saying they had saved the best for last. Look at the symbolism: These six stone jars normally held water used for ceremonial cleansing, an important part of Old Covenant life. Now they contained wine, which is often associated with the New Covenant due to the Lord’s Supper. What’s more, the wine these jars now contained was superior to the wine the wedding guests had been drinking before, just as the New Covenant is superior to the Old Covenant (Hebrews 8:6). This miracle symbolized nothing less than the Mission of the Messiah; changing the empty way of man’s religion into a living, joyful, relationship with the Lord, as demonstrated by the wedding celebration. Miracle 2, Healing the Official’s Son (John 4:43-54). Here’s an act of God’s Grace, pure and simple. There’s no indication of the official’s nationality or background, his religious conviction or his worthiness, only his faith. He had heard of Jesus and of His miraculous power and begged Him to come heal his dying son. Jesus didn’t go with him but simply told the man his son would live. The man took Jesus at His word and departed for home. The next day, while he was still on the way, his servants met him with the news that his son had recovered. From their discussion he learned that his son had been made well from the very time he had spoken with Jesus. Because of this He and all his household became believers, saved by grace through faith. Miracle 3, The Healing at the Pool of Bethesda (John 5:1-9) Tradition holds that an angel periodically stirred the waters at the Pool of Bethesda. The first one into the water when that happened was healed. Many people who were sick or disabled waited there by the pool day after day for a chance to be healed. But a cripple can’t get SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 71 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 72 CHRISTIANITY 2018 himself to the pool in time. This man had been crippled for 38 years and had repeatedly tried and failed. Then Jesus came along and healed him. I believe this man’s predicament demonstrates the poverty of the Law, which was never intended to heal us of our infirmities (physical and spiritual) but to show us our need for a Savior … that we’re hopeless and helpless without Him. He was at the very edge of healing, but all of his unsuccessful efforts to get into the pool had only made it obvious that his infirmity was preventing him from being healed. In the same way, the Law leaves us at the very edge of salvation but all of our unsuccessful efforts to keep it only make it obvious that our sinfulness will prevent us from being saved. Just like the cripple needed someone to heal him, we need someone to save us. Miracle 4, The Feeding of the 5000 (John 6:1-5). This is perhaps the best known of all the Lord’s miracles and the only one before the resurrection that is recorded in all four gospels. A large crowd had followed Jesus into a remote location and Jesus could see that they would need to be fed. But the men alone numbered 5,000 and adding the women and children could have more than doubled that number. Andrew found a boy with 5 small barley loaves and 2 small fish, and Jesus multiplied it into a satisfying meal for everyone with enough left over to fill 12 baskets. This is the practical demonstration of the Lord’s promise that if we seek His kingdom and His righteousness, all our other needs will be met as well (Matt. 6:31-33). But there’s more in view here than just our physical needs. We who believe in Jesus will never again feel that emptiness that tells us there’s more to life than just having our physical needs met. This is what Jesus meant when He said; I AM the bread of life. He who comes to me will never be hungry, and he who believes in me will never be thirsty (John 6:35). Miracle 5, Walking on the Water (John 6:16-25). The 5th miracle is also well known to everyone familiar with the Lord’s ministry. The disciples had labored all night long to row only about half way across the Sea of Galilee (about 3 miles), when the Lord passed by them … walking on the water! When they realized it was Jesus, they let him into the boat and immediately reached their destination. Without Him they were struggling just to make headway, but with Him in their midst the struggle was over. Miracle 6, Healing The Man Born Blind (John 9:1-41). A man had been blind from birth. Jesus made some mud, put it on the man’s eyes and told him to go wash it off. When the man did as Jesus instructed he could see. While Jesus performed this miracle early in Chapter 9, the balance of the narrative clearly (and sometimes comically) shows how much more spiritual discernment this blind beggar had than the learned officials of the religion, who had studied all their lives. In their experience, no one had ever opened the eyes of a man born blind and they were determined to discredit the lowly beggar, especially since this event took place on the Sabbath. A lengthy SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 72 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 73 CHRISTIANITY 2018 interrogation followed, where the beggar put the religious experts to shame, and they ended up throwing him out. Afterward Jesus found him and introduced Himself. The man became a believer and worshiped him. Jesus said He came so the blind would see and those who see would become blind. When the Pharisees asked if He thought they were blind He said, “If you were blind you would not be guilty of sin, but now that you claim you can see, your guilt remains” (John 9:39-41). As it concerns your eternity, it doesn’t matter what you claim to know about Jesus. What matters is whether you know Jesus. Miracle 7, Raising Lazarus From The Dead (John 11:1-44). The last miracle John recorded before the resurrection shows the fulfillment of our Lord’s promise to all who believe in His name, as He called Lazarus out of the grave and restored him from death to life. The text shows that even though Jesus knew Lazarus was sick He actually waited until Lazarus was dead and buried before He responded to the sisters’ call for help. He did this so He could bring Lazarus back to life. It was an unmistakable model of the resurrection of the believing dead that contains the tiniest hint of the rapture. I don’t think people who don’t already know about the rapture see this, but those who do can take comfort in this faint hint contained in John 11:25-26. Jesus said to her, “I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?” (John 11:25-26). What’s The Point? Near the end of his gospel account John said, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31). This tells us he selected these seven miracles specifically for their ability to help us believe that Jesus is who He claimed to be, and that by believing we might have eternal life. So what does these particular miracles show us that would help us believe? Miracle 1 shows He came to take us from the stone cold and empty way of man’s religion into a living and joyful relationship with Him. Miracle 2 shows we are saved by grace through faith. Miracle 3 shows our own futile works are insufficient to save ourselves. We need Him to save us. Miracle 4 is a demonstration of His supernatural care and provision for those who seek Him. Miracle 5 shows that because of His miraculous power, we can easily accomplish things through Him that would be all but impossible on our own. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 73 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 74 CHRISTIANITY 2018 Miracle 6 reveals that if we’ll allow it, He can cause even the lowliest person born spiritually blind to see and believe. Miracle 7 is a promise that all who believes in Him will live even though they die, and those who live and believe will never die. I purposely confined my commentary on these miracles to what I believe John was trying to convey to us in his gospel. Some of these miracles are contained in one or more of the other gospels where you might see details John didn’t include or where the emphasis might be a little different. Matthew’s account of Jesus walking on the water is a good example (Matt. 14:22-33). I encourage you to read the different accounts of all these miracles to get the whole story. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 74 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 75 CHRISTIANITY 2018 JESUS’ MIRACLES – STUMBLING BLOCK OR ROAD TO FAITH? As we all know, one of the most striking aspects of Jesus’ ministry on earth was the miracles he performed. These included miraculous healings (like the woman cured of incessant bleeding), casting out of demons (like the Gerasene man), control over nature (such as calming the storm) or raising of individuals from the dead (like Lazarus). Why did Jesus perform miracles? First, I think that they had an essential role to play in his message that the Kingdom of God was at hand, as foreshadowed in the Old Testament. By doing miracles, he showed God’s love for all of humanity. Remember that the Jews were expecting God to establish his kingdom through his Messiah throughout much of the Old Testament. Following Isaiah, characteristics of the Kingdom are as set out in Jesus’ sermon in Luke 4:16-17: “"The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favour." In a sense, this text – Jesus’ first sermon - foreshadows many of his miracles. By miraculous healing Jesus was releasing those oppressed by disease – or more explicitly the blind. They were among the most downtrodden of society, despised by the religious authorities because they saw sickness as a punishment for sin. By exorcising demons he is setting free the prisoners – mankind enslaved by sin. Raising individuals from the dead saved them from the ultimate form of oppression – that by death – and underline his teaching about eternal life. Meanwhile Jesus’ control over nature is part of the good news to the poor and the proclamation of the year of the Lord’s favour. Think of Jesus changing water to wine, feeding multitudes, generating miraculous catches of fish and calming the storm. God is in control of our lives and not an impersonal force – and God loves to give good gifts. The nature miracles also indicate that Jesus has come to release fallen creation as well as mankind from the power of sin – what Lewis (1947) calls the “miracles of the new creation”. And finally the feeding of the 5,000 foreshadows the promise of plenty for the faithful spoken of in Revelation 19:9 `Blessed are those who are invited to the wedding supper of the Lamb!'. Overall, these “deeds” were essential to accompany Jesus’ words in helping people to understanding his message of the kingdom, and helping them realise that he was the Messiah of whom Isaiah had spoken. A second reason for Jesus to perform miracles was to show his divinity, so that people would believe in him. After the miracle of water and wine, John writes “This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him.” When he is preparing to revive Lazarus, Jesus says "This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it.” (John 11:4). Let me give two more examples of how Jesus showed his divinity following miracles; first, after the feeding of the 5,000 he proclaimed “I am the living bread that came down from heaven” (John 6:51); second, during the healing of the blind man (John 9:5) he said “While I am in the world, I am the light of the world"” Third, a most important function of the miracles Jesus performed in his lifetime was to prepare us for the ultimate miracle, which was his resurrection from the dead. Its centrality to the whole Christian faith and to salvation is stressed by Paul in 1 Corinthians 15:17 “And if Christ has not been raised, your faith is futile; you are still in your sins”. If Christ had not performed miracles in his lifetime – including raising the dead – our acceptance of the resurrection would be all the harder. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 75 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 76 CHRISTIANITY 2018 Finally, Jesus’ miracles foreshadow the fulfilment of his promises to his followers after his Ascension (John 14:12) “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father.” This passage, its subsequent fulfilment in Acts following Pentecost underline that miracles were not to be acts of Jesus alone. Those acting in his name – effectively under the banner of the Kingdom of Heaven - would themselves be empowered to carry out miracles. Let’s recall Acts 3, just after Pentecost; “One day Peter and John were going up to the temple at the time of prayer--at three in the afternoon. Now a man crippled from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. When he saw Peter and John about to enter, he asked them for money. Peter looked straight at him, as did John. Then Peter said, "Look at us!" So the man gave them his attention, expecting to get something from them. Then Peter said, "Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk." Taking him by the right hand, he helped him up, and instantly the man's feet and ankles became strong. He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God. When all the people saw him walking and praising God, they recognized him as the same man who used to sit begging at the temple gate called Beautiful, and they were filled with wonder and amazement at what had happened to him.” See how the miracle, performed in Jesus’ name, not only helped the needy but led others to faith. I now want to address some key contemporary objections to miracles. Why might they be a stumbling block to people today? Scepticism about miracles grew up during the enlightenment, when it became a fixed belief that there were laws of nature based on normal and experimentally repeatable patterns of cause and effect that could not be broken. Since miracles are in effect suspensions of these laws, they were “impossible”. David Hume, the Scottish philosopher, was one of the first to put forward this view. There is a philosophical as well as a scientific problem here, not just whether miracles happen but whether a miracle can be logically defined. It is clearly important to acknowledge this view, which still pervades much of our thinking. Many would rather claim their senses have failed than admit a miracle. More recently it seems that both science and popular culture have become much more receptive to the idea of miracles. In the case of science, we have, for example, the development of not as fixed as previously thought. One may also note astrophysical theories of the beginning which inter alia make sense of Jesus’ omnipresence and ability to perform miracles when followers pray in his name today (Ross 2000). Meanwhile, the growth of New Age beliefs, misconceived as they are, have imported the miraculous and the spiritual world generally back into our culture via the mysticism of the East. People are accordingly more receptive to the possibility of miraculous events. Another ground for scepticism about miracles may be doubt about the integrity of the authors of the Bible and the texts that have come down to us. I would note that the Bible texts have come under intense scrutiny from which they have emerged very well, as for example being written close to the event and hence unlikely to have myths about miracles appended. The events of Jesus’ life are related in a “matter of fact” and “fitting” way. I would also reply here that the greatest miracle – the resurrection – is the one that is most strongly attested to, with the reference in 1 Corinthians 15:6 for example “After that, he appeared to SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 76 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 77 CHRISTIANITY 2018 more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.” The resurrection was also reported by non-Christians such as Josephus and attested to by the willingness of the Apostles to die for Jesus’ sake. Acceptance of the resurrection – the cornerstone of the Christian faith, lends powerful support to the other miracles. I would also suggest that we should also consider the miracle which is all around us – God’s creation itself. Close consideration of the design features of the universe and of life as stressed in Ross (2001) decisively rejects the possibility that what we see arises from chance. As the Father acted, so did the son in Colossians 1:15-16 “For by him all things were created…he is before all things, and in him all things hold together. Even if we believe in miracles in Biblical times there are many Christians who consider that miracles ceased at the time of the apostles. This is I think a sad misinterpretation of certain texts such as 2 Corinthians 2:12 “The things that mark an apostle--signs, wonders and miracles--were done among you with great perseverance.” As is this showed only an apostle to perform wonders. In fact we know that miracles have been performed by saints and other believers throughout church history, and miracles are still being performed by Jesus’ followers speaking in his name today. Heidi Baker is an American missionary in Mozambique whose work has led to a huge revival of faith in that country. Let me read to you from a time when due to government action she was confined to a small space with 100 orphans and no food (p52). There are authenticated cases of raising from the dead in Africa and China (also covered in Baker’s book); one can watch miracles occur around TV evangelist Benny Hinn and many authenticated miracles have occurred in the Airport church in Toronto. Speaking personally, beyond my father in law’s cure that I cited at the start, I have met a woman who was dying of cancer when the tumours abruptly disappeared after prayer, to the bafflement of doctors. I have been part of a session of praying round a house which ended in a form of exorcism of a very active spirit (that pushed me against the wall)- after which the children of the house stopped habitual nightmares. Can miracles happen in our own lives? The answer is yes. God wants us to do miracles, in gratitude for our salvation as emphasised in James 2:26 “As the body without the spirit is dead, so faith without deeds is dead”. But we need faith for God to act. In Mark 6:5-6 in Galilee it is recorded that “He could not do any miracles there, except lay his hands on a few sick people and heal them. And he was amazed at their lack of faith.” Remember that a central message of Jesus is that if we have faith in him our sins are forgiven and we are reconciled to God. Faith in this sense is not just trust in him but a willingness to accept the need for personal change and adoption of God’s ways. Indeed, we should remember that the change in lives – including my own, as a consequence of becoming a Christian is also a miracle that forms a testimony to the other miracles in the Bible. To sum up, both Jesus’ miracles and those performed today confirm the truth of the Gospel message, help those in need and bring glory to God. They complement preaching the Gospel even as the early church cried out “Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus." (Acts 4:29). Miracles are indeed a road to faith and need not be a stumbling block. Let us not be shy in acknowledging both Jesus’ miracles and those of today. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 77 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 78 CHRISTIANITY 2018 ---CHRISTIANITY AND CONTEMPORARY ISSUES---CHRISTIANITY AND MARRIAGE CHRISTIANITY AND ENTERPRISE CHRISTIANITY AND POLITICS CHRISTIANITY, HEALTH, WELLBEING STATUS OF WOMEN CHRISTIANITY, PROPHECY AND MIRACLES If one of the above topics is not available see pdf attachment SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 78 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 79 CHRISTIANITY 2018 CHRISTIANITY AND ENTERPRISE Objectives; 1. Explain the term enterprise. 2. Delineate the link between the Christian faith and enterprise. 3. Examining texts in the New Testament that promote enterprise. 4. How do Zimbabwean churches promote enterprise? What is enterprise? - Enterprise refers to the various forms of innovative entrepreneurship which generate income. These are commercial business ventures, projects, firms aimed specifically at growth and profit. Forms of Enterprise in the Gospels - carpentry Mk 6 - olive tree gardens e.g. Mt of Olives Mk 11:1ff. - vineyards and wine presses Mk 11:1ff, 12:1ff. - temple tax Mt 17:22ff. - tax collectors and taxation Mt 22:15ff, e.g. Levi, Zacchaeus Lk 19. - money changing - sheep breeding - investments e.g. the talents and pounds -fishing - carpentry e.g. Joseph - healing the sick, physicians e.g. Luke. New Testament Texts Promoting Enterprise Make notes from teachers lecture SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 79 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 80 CHRISTIANITY 2018 CHRISTIANITY AND POLITICS Objectives Explain the concept of good governance and responsible citizenship. Interpret texts in the New Testament that refer to good governance and responsible citizenship. Discuss the relationship between Christianity and the State. Concepts of good governance and responsible citizenship Governance? - Governance is "the process of decision-making and the process by which decisions are implemented (or not implemented)" Good governance is a term used to describe how public institutions conduct public affairs and manage public resources. It is “the manner in which power is exercised in the management of a country’s economic and social resources for development” Concepts of Good Governance: (a) Accountability – It includes financial accountability, in terms of an effective, transparent and publicly accountable system for expenditure control and cash management, and an external audit system. It includes transparency in the management and use of public funds. Includes sound fiscal choices, made in a transparent manner, that give priority to productive social programmes – such as basic health services and primary education vital to improving the living standards of the poor and promoting economic development – over non-productive expenditures, such as military spending. - Public funds should be audited in a transparent manner and results be made public. b). Transparency of decision-making, particularly in budget, procurement processes, against all forms of corruption and waste. (c) The rule of law. A fair and stable system of laws essential so that businesses and individuals may assess economic opportunities. Laws to be applied consistently and fairly. All members of society including the leadership should not be immune to the system of law. Conflicts to be resolved in a transparent and equitable manner. (d) Participation. Good governance requires that civil society has the opportunity to participate during the formulation of development strategies. Communities and groups should be able to participate in the design and implementation of programmes and projects. There should be a consultation process before a public program is implemented. e) Effectiveness and efficiency SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 80 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 81 CHRISTIANITY 2018 f. Responsiveness g. Monitoring, supervision & evaluation. Responsible Citizenship A citizen, according to Heywood (1994), is a member of a political community who is endowed with a set of rights and a set of obligations. A similar definition is by Jary and Jary (1995) who say that a citizen is any member of a political community or state that enjoys clear rights and duties associated with this membership. Citizenship is the relationship between the individual and the state in which the two are bound together by reciprocal rights and obligations (Heywood, 1994). The relationship may be compared to a coin, which is made up of two sides that reciprocate each other. The two cannot do without the other. The relationship is symbiotic which means that the state and the citizen depend on each other. Each side derives benefits from the other. Each side cannot do without the other side. Responsible citizenship means that a citizen must meet certain obligations. Being a citizen means that one also has an obligation, which is a requirement or duty to act in a particular way (Heywood, 1994). Characteristics of a good or responsible citizen: - obeys the law - respects authority - contributes to society and the community - patriotic i.e. loves his/her country - respects all nationalities - believes in doing what is right - stands up for the rights of others - unselfish, tries to serve others b4 himself or herself - protects the environment - participates in the democratic process - HONESTY a student is expected to be honest in his work, leisure, and relationships with others. - COMPASSION is the emotion that you feel when you genuinely care for other people and living things. At Denbigh, our compassion enables us to think about others and see the importance of their needs. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 81 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 82 CHRISTIANITY 2018 - RESPECT for self and others is an important citizenship trait. Self-respect allows us to take pride in our behaviors and our work. Respect for others ensures that every one of our students genuinely feels a part of Denbigh High School. Respecting others also means valuing different ideas and points of view. - COURAGEOUS means doing the things that may be difficult or unpopular in order to help others. Denbigh students are expected to make wise and ethical choices. For e.g. an obligation to pay taxes, or to respect the authority of the state or to follow the rules of the road. In a nutshell an obligation is what a citizen is supposed to do while a right is how a citizen is supposed to be treated. There are two types of obligations for a citizen: legal and moral. A legal obligation means being obliged to do something. There is an element of coercion. It is like a duty. Failure to observe them may lead to court action. E.g. failure to pay tax may lead to a person being taken to court. People observe them because they fear punishment. A moral obligation is something that is thought to be right or morally correct to do but cannot be enforced through the courts. No punishment is carried out for failing to carry them out. For e.g. it is a moral obligation to attend a funeral, to assist the poor or to greet elders. People may feel bad for failing to attend a funeral of a neighbour but no one will punish them. It is therefore this negative feeling that drives people to observe and follow moral obligations. Another obligation is political obligation, which refers to the duty of citizen to acknowledge the authority of the state and to obey its laws. Citizens should recognize the authority of the state and obey its laws. If the state fails to follow its side of the agreement/contract citizens have the power to remove the state: the acceptable way of doing this is though elections. If citizens fail their side of the contract the state punishes them. New Testament Texts on Good Governance and & Responsible Citizenship - Jesus urged people to pay Roman taxes Mk 22:15ff. - Roman taxes, temple tax - John’s advice to the new converts. - being a good neighbour that is living in harmony with others in society e.g. parable of the good Samaritan. - Jesus teachings on reconciliation as opposed to all forms of resistance and revenge. - The offended party is therefore commanded to forgive an indefinite number of times. - When disputes arise, the offended is commanded to take initiatives to reach out to the offender and sort out the differences (Philppot, 2008). If no agreement is reached, the next step is to involve a third party, and if this does not work, seek support from the whole community Mt 18. - Christians are not to keep anger for the entire day; instead, they should seek reconciliation. - teaching on the new law on the Sermon on the Mount e.g. teachings against revenge Mt 5:21ff SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 82 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 83 CHRISTIANITY 2018 - Paul encouraged the Romans to be subject to the governing authorities Rom 13:1ff. - Paul urged the slaves to be obedient to their earthly masters Eph 6:5ff. Likewise masters are also urged not to threaten their servants. - Paul encouraged the Colossians to treat slaves in a just and fair manner Col 4:1ff, 1 Pet 2:18ff. - Masters to be given honour and due respect 1 Tim 6:1ff - Citizens to be submissive to rulers Titus 3:1ff. -Apostle Peter exhorts his church to be submissive to the civil authorities 1 Pet 2:13. The Church and the State in Zimbabwe - Since time immemorial, the relationship between religion and politics has always been a hotly contested issue. Some argue that the mission of the Church is to confront injustice and alleviate suffering, doing more to express God’s love for the world. (Kevin DeYoung, Greg Gilbert, 2009:22). Others are concerned that the church is in danger of losing its God-centeredness and thereby emphasize the proclamation of the gospel. - Chimininge notes that, ‘Relations between church and state are inevitable since both have to deal with the same people within a given society.’ Chakabva notes that, ‘Although some Churches forbid their members to get involved in politics, Christian scriptures and most doctrines of the churches do not forbid members to enter into politics.’ - The Church celebrated with the state at the attainment of independence in 1980. This shows that Church-State relations were friendly. That friendship was demonstrated in the appointment of Rev Canaan Banana to be the ceremonial President of Zimbabwe (Raftopoulos, 2004:10). - Gunda (2010) noted instances when some political officials referred to prophets in the Bible. The first instance thus noted according to Gunda when “Dr Herbert Murerwa... and the Minister of Finance...in his Budget speech in (2002) ...referred to the prophet Jeremiah -in a plea to God, to help this country emerge from its self-inflicted economic morass” Gunda (2010) also noted the second instance when Dr Murerwa again ended the national budget presentation by quoting from 2 Corinthians “urging Zimbabweans to stay on course resolutely because their present tribulations were temporary.” - the Catholic Church which has gone to the extent of setting up a commission for ‘National Politics’ that is the, The Catholic Commission for Justice and Peace (C.C.J.P.). SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 83 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. - 84 CHRISTIANITY 2018 prophets as kingmakers - Political parties, (the ruling and the opposition) resorted to the apostolic sect to garner votes in every possible way. Musendekwa noted that, Madzibaba Godfrey Nzira who had been pardoned by the then President Mugabe, ‘coerced members of the apostolic sect and other churches in Muzarabani to rally behind ZANU PF ahead of possible elections in 2011’. - Musendekwa also noted that Madzibaba Nzira claimed that, ‘President Mugabe is the appointed king of Zimbabwe whose authority cannot be challenged.’ This clearly indicates that prophets subordinated themselves to specific political parties. - During the 2007-2009 economic and political crisis, Women from different churches gathered to pray for the nation. Peace was the prime agenda of many women’s fellowships because there was political violence. Thus women became ‘mediators’ during political crisis. Many women gathered to pray for the nation and its political leaders. - Intercessions conducted by various churches in Zimbabwe for the economic recovery and peace show a positive political involvement. As pointed out by Kalu (1998), the intercessory prayers are a form of political engagement. - Efforts by churches in Zimbabwe promote national healing and “rebuilding of Zimbabwe”. Efforts by the church culminate in the document: The Zimbabwe We Want. This is a form of political participation by the Zimbabwe catholic Bishops Conference (ZCBC), Zimbabwe Council of Churches (ZCC) and Evangelical Fellowship of Zimbabwe (EFZ) in which women were involved but male leaders feature prominently. - national healing and “rebuilding of Zimbabwe”. Efforts by the church culminate in the document: ‘The Zimbabwe We Want.’ This is a form of political participation by the Zimbabwe catholic Bishops Conference (ZCBC), Zimbabwe Council of Churches (ZCC) and Evangelical Fellowship of Zimbabwe (EFZ) in which women were involved but male leaders feature prominently. - The church participates in politics through music. Music is significant because it comments on the prevailing situation. Through gospel music, the Christian singers commented the socio-political and economic situation in Zimbabwe. E.g. Olivia Charamba, Shingi Suluma and Fungisai Zvakavapano-Mashavave, Charles Charamba have songs that are significant. They comment the political and economic situation and instil a sense of hope to the bewildered nation. They ‘market’ Zimbabwe to outsiders and defend the morality of the nation. Gospel music became popular during the crisis SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 84 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 85 CHRISTIANITY 2018 because it had a therapeutic effect. Thus, like the intercessory prayers for politicians, the nation and its wealth, the female musicians have stood by the side of politicians in delivering promises to the nation. Women therefore became partakers in the political discourses. - Many Christians have ventured into politics and have excelled. In Zimbabwe some men of the cloth like Bishop Muzorewa of the Methodist Church appeared on the political scene during the liberation struggle in the late seventies. - Reverend Canaan Sodindo Banana was the first President of the Independent Zimbabwe. Catholic Bishops like Archbishop Patrick Chakaipa, Father Fidelis Mukonori, Father Waiter Nyatsanza and Retired Bishop Muchabaiwa have always been there to offer guidance to the political leaders. Father Fidelis Mukonori mediated in the standoff between Mugabe and the military in Nov 2017. - - Archbishop Pius Ncube was always a major critic of President Robert Mugabe's domestic and foreign policies. Bishop Manhanga, Reverend Msindo and Johanes Ndanga have always been criticized by Zimbabwean citizens for their involvement in ZANU Pf party politics. However, there are some denominations that do not allow their members to get involved in politics, for example, the Watch Towers are not allowed to vote or even vie for any political posts. Majority of the Christian churches encourage their members to take up politics but take Jesus as their role model in terms of leadership. They encourage their members to be servants of the people rather than being masters. - Since 2000, however, there was a phenomenal increase in visits made by political leaders to the apostolic gatherings. Musendekwa (2011:55) noted that, ‘President Mugabe visited the ZCC shrine where he officially opened an 18 000 seater conference hall at Mbungo Estate.” In return, Nehemiah Mutendi the leader of ZCC “praised the president, assured support from his huge following, and declared President Mugabe a leader sent from God.’ - Musendekwa notes that, ‘The President (Mugabe) and a delegation from his political party graced the Apostolic Church of Marange Passover festival putting on religious vestments. The politicians together with some prophets took the opportunity to denounce opposition political leaders. - The opposition leaders such as the Prime Minister Morgan Tsvangirai also visited prophetic figures to consult about their political careers. According to Chibaya, Mhondoro based, Sydney Mabhiza a bishop of the St John Apostolic Church insulted Morgan Tsvangirai by saluting him as a “tea boy.” In addition, on the same platform, ZANU PF National Chairperson Simon Khaya Moyo took the platform to denounce SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 85 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 86 CHRISTIANITY 2018 MDC leadership by saying, ‘If one does not know the history of this country then it is quite impossible for that person to rule this country.’ - economic sanctions - Prophet Wutaunashe praised ZANU PF's land reform programme while criticising the European Union and the United States for imposing sanctions on certain political leaders. - Presidential amnesty of prisoners – the sound relationship between the state and apostolic movements may serve to explain the presidential pardon that was granted to Madzibaba Nzira whom Zakeyo says ‘had only served only a fraction of a 32 year prison sentence for a 2003 rape conviction.’ - In 2017 in a series of Youth inter-face Rallies presided over by the then First lady Grace Mugabe, various apostolic denominations gathered in Rufaro Stadium ushering praises to Mugabe and Grace as God sent leaders. - anti-sanctions campaign – The Pentecostal prophet Makandiwa became one of the several high profile religious leaders to join the anti-sanctions campaign. Others include Anglican faction leader Norbert Kunonga, Pentecostal Assembly of Zimbabwe's Trevor Manhanga and African Apostolic Church leader Paul Mwazha. - Makandiwa 1st Judgement Night Day of Judgment attracted almost 100 000 delegates. Among those who attended include Minister of Media and Information and Publicity, Minister Webster Shamu, ZANU PF central committee member Nyasha Chikwinya, Tourism Minister Walter Mzembi and Shurugwi South Member of Parliament A. Ndlovu. This shows that prophetic voice can no longer be ignored but it is even set to influence the minds of the politicians. - The Pentecostal prophets have also taken a side, whereby they are siding with the Revolutionary party and defining the challenges faced in Zimbabwe through the mirror of neo-colonialism. Prophets & the State: Sour Relations The relationship between prophets and the political leaders has not always been rosy. Like the Biblical Amos who stood denouncing the malpractices done by the leaders and calling forth for justice to prevail, Zakeyo (2008: 13) notes that, “...some remarkable individual church leaders though not necessarily identical to Pentecostal prophets have risen to the occasion to stand up for democratic governance and human rights...” SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 86 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 87 CHRISTIANITY 2018 - The Fearless Archbishop Pius Ncube has been an outspoken critic of the ZANU PF government, castigating it openly for suppressing democracy and presiding over economic ruin which has led to poverty. - some prophets refused to be manipulated by politicians. At Rainbow Ministries in Warren Park, the leader of the church noted that, the lives of Zimbabweans will not be determined by the economic or political developments in the country but by the will of God. Church followers were being exhorted to remain faithful to God. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 87 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 88 CHRISTIANITY 2018 CHRISTIANITY, HEALTH & WELL-BEING Discuss the New Testament conceptions of health and wellbeing. Evaluate the challenges associated with Christian conceptions of health and wellbeing. Well-being- Well-being is often defined as a contented state of being happy, healthy and prosperous. It consists of experiencing enjoyment, completeness, and meaning, rather than merely avoiding pain and conflict. Well-being describes what is good for a person or how well a person’s life is going. - In the New Testament ‘health’ was not seen as purely physical, but rather as a more holistic term encompassing complete wellbeing (physical, soul & spiritual). In his 3rd letter Apostle John states that, ‘Beloved, I pray that all may go well with you and that you may be in health; I know that it is well with your soul …’ 3 John 1:2. The Old Testament's perspectives on health continues in the New Testament concepts of abundant life, blessedness, holiness, maturity, and especially, healing. Christianity is expected to lessen psychological distress, especially depression and anxiety, to provide comfort, alleviate pain and suffering, provide hope and meaning, and to help people cope with problems. Health as abundant life. The statement by Jesus in John's Gospel, ‘I came that they may have life, and have it abundantly.’ (John 10:10 RSV), has often been taken as a description of health. The life Jesus offers is eternal life, without limits of time or space. Relationship with the living God, evidenced in believers, produces wholeness of life. Health as blessedness. In the Sermon on the Mount, Jesus pictures spiritual well-being (Matt. 5:3-12). The Beatitudes present the qualities of the citizens of the reign of God that are a complete reversal of earthly values. Health as blessedness is defined by God-given standards that cannot be conformed to earthly values. Health as holiness. Paul's prayer for the Thessalonians can be read as a definition of health: "May the God of peace . . . sanctify you wholly, and may your spirit and soul and body be kept sound and blameless SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 88 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 89 CHRISTIANITY 2018 at the coming of our Lord Jesus Christ" (I Thess. 5:23 RSV). The purity or holiness of the three parts of a human means total healing. Health as maturity. In his letter apostle Paul treats healing as attainment of a state of Christian maturity or completion in Christ (Col.1:28). Paul acknowledges that he himself has not yet fully arrived at maturity, but is still growing (Phil. 3:12). Thus health is seen as a gradual development towards reaching God. Salvation as healing Tillcih states, "Salvation is healing. And the saviour is the healer."[23] Thus, Tillich's theology of healing is rooted in the concept of salvation, which is gained through Jesus Christ as the New Being. Sickness can be deeply rooted in mental anguish and estrangement, which manifests itself in the physical body. The N.T records numerous cases of healing mediated either by Jesus of his disciples. The healings cover various mental and physical illnesses ranging from leprosy and haemorrhage to demonic possession. Third, Jesus sees illness as something unnatural to the body, and tied to an evil power. In such cases Jesus acts as a liberator, freeing the person from evil's grasp (Mark 9:17-25). Fourth, sometimes Jesus' healing comes with moral repentance, suggesting that sin is at the root of some illnesses (Mark 2:5). Causes of Sickness - demonic oppression Lk 4:18, Legion, epileptic boy, the demoniac in the synagogue at Capernaum Lk 4:31. - Viral infection e.g. Peter’s mother in law suffering from fever Lk :39ff. - contagious infections like leprosy rendering the victims unclean hence to be quarantined. - sin – e.g. the paralytic at Capernaum, the crippled man by the Sheep Gate. - sickness as a curse e.g. question by the disciples concerning the man born blind. - biological disorders e.g. woman with an issue of blood. Existence of physicians. Methods of Healing - laying of hands SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 89 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 90 CHRISTIANITY 2018 - anointing with oil - use of substance e.g. blind man outside the city of Bethsaida, the blind man commanded to wash in the pool Siloam. - shadows and handkerchiefs of Peter and apostles. - prayer and fasting, Jesus reply to the disciples in the case of the epileptic boy. - effectual fervent prayer of the righteous James 5:14ff. - use of wine for stomach challenges1 Tim 5:23. - reward for one’s faith - in the name of Jesus Acts 3:6, Mk 16:17. The Zimbabwe context Christian Churches are very much concerned about health of the people and their well-being. Most White Garment Churches hold faith healing sessions for their members and even other people. Pentecostals also do the same. Miracle working has become part and parcel of these churches. The Seventh Day Adventist goes as far as teaching people on the correct diet and healthy living. Sex and health education is offered by some Churches to help their people enjoy good health. Main line churches run hospitals, clinics and dispensaries to help people enjoy good health. Some Churches even train nurses and other health personnel to cater for the deficit in the society. Churches like Roman Catholic and Anglicans have Congregations of Sisters (Nuns) and Brothers who dedicate their lives to health. For example in Zimbabwe there are the Little Company of Mary Sisters who are dedicated to provide health services to people of all walks of life. However, there are some Churches that do not allow their members to access medical care. They use 'holy water' only. The prophets pray for water which they use. This has claimed so many lives, especially of children who are not immunized against some child killer diseases. Churches like Johane Marange are an example of those who condemn western medicine. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 90 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 91 CHRISTIANITY 2018 The Role of Women in the Church, in Society and in the Home In his book, Evangelicals at an Impasse: Biblical Authority in Practice (John Knox Press, 1979), Robert K. Johnston, dean of North Park Theological Seminary, Chicago, puts his finger on an embarrassing situation. While Evangelicals are all committed to a high view of Scripture, to the absolute authority of Scripture, they disagree on almost everything else. This is an overstatement, of course. You can take the affirmations of the Apostles’ Creed, and there may be one or two statements at most which any orthodox Christians would quarrel with. There is at the heart of the gospel a core of Christian commitment that all Christians who are committed to Scripture affirm. On the other hand, we as Evangelicals come to a tremendous variety of conclusions on almost every sort of thing when we approach Scripture. The subject at hand is but one illustration of this disunity. To begin with, it is important to affirm that people on both sides of the debate are committed to the authority of Scripture. It is unfair to say that one side or the other accepts Scripture and the other does not. This accusation has been made many times in this debate as in others, but it really doesn’t help to do so. If you take this position, you end up not have any discussion at all. Today we seldom debate questions concerning forms of church government. People used to take these matters very, very seriously indeed – whether you should have bishops, or whether you should have elders, or whether you should have deacons, or whether you should be more organized according to congregational pattern. Which is the scriptural form of church organization? It probably does not make a lot of difference to most Evangelical Christians today. And yet, blood has been spilt, literally and figuratively, over an issue like that, on the basis of how people have approached Scripture. The two divergent approaches to the question of the role of women which are common among contemporary Evangelical Christians we might call the Traditional View (the majority opinion) and the Egalitarian View (the minority opinion). The Traditional View stresses submission and dependence. A woman’s role in relation to home, church and society is to be in submission to her husband (or to male leadership) and dependent upon him/them. She has her own sphere and freedom to exercise her spiritual gifts; but it is ultimately under the leadership of the male, who takes the lead in the home and in the church, that her gifts are expressed. This view is based on hierarchical understanding of the relationship of God to Christ to man to woman, stemming from Paul’s argument in I Corinthians 11, where he presents what we might call a chain of hierarchy: Christ is subject to the Father, man to Christ, and woman to man. This is the accent of the Traditional View. The Egalitarian View argues that there is no scriptural reason for women not to share in leadership in the church, or to participate in a marriage relationship that is based on a principle of mutual submission and interdependent love. The accent in the egalitarian View is on mutual submission – not the submission of one party to the other, but each party to one another – both in the church and in the home. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 91 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 92 CHRISTIANITY 2018 Each side has its texts from the New Testament. The Traditional View usually focuses on five or six texts, starting with I Corinthians 11:2-6, which teaches that the head of the woman is the man; and I Corinthians 14:33-35, which says that women are to keep silence in the church; and moving on to I Timothy 2:11-15, where keeping silence in the church is defined as not teaching or holding a teaching office; and to Ephesians 5:22-33, where Paul argues for a hierarchical relationship in the family (the responsibility of wives is to submit to their husbands; husbands are to love their wives as Christ loved the church). There are perhaps one or two other texts, like 1 Peter 3:1-7, where again wives are exhorted to be submissive to their husbands, and husbands to be considerate to their wives as they honor them as the weaker sex. The Egalitarian View also takes these texts seriously, but it does not begin with these. It points out that if you leave these texts to the side until the end of the discussion, you will come out with a different conclusion. If you look at these texts first, you have basically programmed yourself to come to the Traditional View; but if you put these texts aside for the time being and first study all else that the Bible has to teach theologically about the role of men and women – in society and in the created order, in the Old Testament people of God and the New Testament people of God, in the church and the home – then you come to a different position. The Egalitarian View would likely start with a study of Genesis 1, 2, and 3. If you look at Genesis 1:26-28, you will see that God made man as male and female (not simply male) in his image. It isn’t simply man who is in the image of God – man as male – but man as male and female. Both man and woman have a direct relationship with God, and each shares jointly the responsibility of bearing children and having dominion over the created order. There has been much debate about what the phrase, “in the image of God,” means. I think it means to be the representative of God in creation, as the image of, say, a king, or even a deity, is the representation of the presence and authority of the king or deity (see David J. A. Clines, Tyndale Bulletin, 19, 1968, pp. 53-103.) In creation, we are to represent God, be his image in the world, and therefore have certain responsibility over the created order. In any event, whatever the image of God means theologically, it is jointly shared by male and female. In Genesis 2:18-24 the same point is underlined. Both male and female are from God, and both as one flesh are heirs of the grace of God. It is only the result of the Fall (Genesis 3:16ff) that the woman becomes subordinate to man. There is not even a hint in the narrative of Genesis that woman is in any way subordinate to man prior to the Fall. Note, however, that in Genesis 3:16 the subordination of woman is not prescribed, but predicted. It, along with other situations, like having to clear your garden of thorns and weeds, and having to work harder because of the effect that sin has had upon the created order, is a result of the Fall, rather than prescribed as a part of the created order. Furthermore, subordination in Gensis 3:17ff is primarily related to the husband/wife relationship. There is no hint here that all women should be, or would be, under the authority of men. The egalitarian apologist argues further that in Christ there is a new creation; the results of the Fall are reversed. Paul makes this very clear in Galatians 3:28, where he says, “There is SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 92 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 93 CHRISTIANITY 2018 neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Whatever inferior positions people might have in society, these have been abolished in Christ. Under Roman law, there was a radical distinction between slave and free; in the synagogue there was a radical distinction between Jew and Gentile; and in general society, synagogue, Roman law and everywhere else there was a radical distinction between male and female. Greeks in the synagogue were subordinate to Jews; slaves, to free men; and males had the domination over females here as almost everywhere in the first century. But in Christ, Paul says, these things have been done away with! So whatever the norms for general society, in the new creation, the church, there is the beginning of the new created order: man and woman are one. They are equal. This new creation, the defender of the Egalitarian View would go on to point out, was demonstrated in Jesus’ life. Whatever difficulty some egalitarians have with Paul, they certainly don’t have any with Jesus! There is not one hint anywhere in the teaching of Jesus that he ever suggested the idea that women are to be dependent on men, or to be in submission to men, or in any way were to be regarded as inferior in terms of their relationship within the discipleship community or in the world outside. Quite to the contrary, there are a host of illustrations that set Jesus over against his Jewish context, as well as the pagan world outside of Palestine. He had women disciples; rabbis did not have women disciples. He talked with women in public; rabbis did not approve of speaking to women in public. He touched women; rabbis would condemn that. He had friendships with many women like Mary and Martha; women travelled with him; some wealthy women supported him and his disciples in their ministry and were identified with him. Women were standing by the cross, and women were also the first witnesses to the resurrection of Jesus. Women were regarded by Jesus as equal to men even in the question of divorce. Among the striking features of Jesus’ teaching on divorce is that he takes the woman and the man as being on the same footing (Mark 10:11-12). This is quite contrary to Jewish law. And again, there is not a negative thing said about women, nor is there any hint of a hierarchical relationship between men and women in marriage. But this is true not merely of Jesus. As you look at the early church, there are many examples where women were, in fact, engaged in significant ministries in the church, even in the roles of leadership. For example, it is very clear from 1 Corinthians 11 and from Acts 21:9 that women prayed and prophesied in the early church. Without entering into a long discussion on the meaning of “prophecy,” we may assume that it at least includes what we know as “preaching” today. It may be more than that; but it is at least that. It is very clear, then, that women in the early church did lead in public prayer and did prophesy; otherwise Paul would not be concerned about their wearing veils, which was a symbol of their authority to do this (1 Cor 11:10). Again you find women sharing in the deaconate in the early church. Paul in Romans 16:1-2 mentions his good friend Phoebe, who is called “a deacon.” Translations tend to call her a “deaconess” or simply a “servant” of the church: the word used is the same word that is translated elsewhere “deacon”; and it is the same word that is normally translated in the New SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 93 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 94 CHRISTIANITY 2018 Testament as “minster.” It is linked with the foundation idea of what it means to be a minister of Jesus Christ (cf., Mark 10:45). Paul also speaks of Phoebe’s being a “helper” in the church (Greek prostatis, better translated “guardian” or “protector”), and that again is a word implying a position of leadership in the early church. (Other texts that speak of women sharing the deaconate are 1 Timothy 3:11, 1 Timothy 5:3-16 and Titus 2:3.) Third, a study of the New Testament data concerning life in the early church finds women engaging in evangelism and teaching. Look at all the women mentioned among Paul’s companions. For example, in Philippian 4:2,3 you have a pair mentioned, Euodias and Syntyche, who “have laboured side by side with me in the gospel.” Now what does that mean? Certainly it must mean that they were engaged, along with Paul, in pioneer evangelism. That’s the normal understanding of that particular Greek idiom. The context makes it very clear what these women were. One of the problems of the Philippian church was that they had tremendous influence; and because they were not presently in agreement on some important issue, the friction between them was causing some very negative things to happen in the life of the church. Fourth, the Holy Spirit is given, in the teaching of the New Testament, to both men and women without distinction. And fifth, the gifts that the Holy Spirit brings to the church, sent from the risen Lord, are given to men and women without distinction. You can find an example for every gift listed in any of the lists of gifts fulfilled in the life of a women mentioned in the New Testament, with one possible exception – and that’s only a possible exception – the gift of an apostle. (But Romans 16:7 mentions a couple who are “well known among the apostles” – and in the Pauline understanding of what an apostle is, this probably ought to be interpreted as meaning that they were well known as apostles – one of them is named. Andronicus, the other Junia. The second name could be male or female. If femal— and this is the only form of the name attested outside of the New Testament – it would be an example of a woman apostle in the early church. That is debated, so I will leave it open that there is one possible exception; but there are no others than I am aware of.) There is not a hint that any of the gifts of the Spirit are given to men and not at the same time given to women. Sixth, men and women have a common call to grow in spiritual maturity and to develop their spiritual gifts. There is no distinction between male and female in this regard either. If a woman has been given a gift to prophesy, or to teach, or to administer, or to do something else, then she has a responsibility from God to use that gift for the glory of God and the service of his people. It is not optional, not something that can be put on a back burner. She has a responsibility under God to do this. If she does not, she is not playing her part as a member of the body of Christ, and the church suffers as a result. It is frequently suggested nowadays that the husband has the primary spiritual responsibility for his wife. I cannot find any place in the New Testament where this is suggested. As a priest before God, the wife has full access to the presence of God for herself. (The New Testament does not teach “the priesthood of all male believers”!) And as a disciple of the Lord Jesus Christ she has the responsibility for her own spiritual growth. Even the passages used by those who hold the Traditional View contain certain elements that seem to contradict the idea that women in the church and in the home are always to be in submission to men and under the leadership of men. For example, in I Corinthians 11:11-12, Paul stresses the principle of interdependence of men and women. Verse 5 makes it clear that SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 94 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 95 CHRISTIANITY 2018 women were permitted to pray and prophesy in public worship. Therefore, whatever I Corinthians 14 means, where Paul says women are not to speak, and I Timothy 2, where Paul says that he doesn’t permit a women to teach or to exercise authority over men, you cannot understand these as absolute prohibitions. You must understand these texts in terms of what women actually did in the early church and in terms of other fundamental theological principles. Again, in Ephesians 5, Paul does not begin his thought with verse 22 (as in most traditional paragraph arrangements and in the traditional interpretation), but rather with verse 21. If you begin the thought there, you come to a different conclusion. Paul says, “Be subject to one another out of reverence for Christ.” That’s the motto or keynote of all that Paul says about men and women in their relationships in the following verses. There is to be a mutual submission as one in Christ, as members of the body of Christ, as under the lordship of Jesus Christ, each in mutual submission to one another. Verses 22 through 24 develop this in relation to the wife. She is to manifest this mutual submission in Christ by being submissive to her husband, in spite of the temptation she might have, because of her new-found freedom in Christ, to lord it over him or to assert her independence. Verse 25 through 33 work out the same mutual submission in relationship with her husband, who follows the example of Christ, who was not “head” in the sense of “ruler,” but in the sense of “servant.” The Son of Man came to serve rather than to be served, and so it is with the husband who is the “head” of his wife. Someone might object, “How do you explain Paul’s apparent restrictions on the ministry of women?” Women are not to speak (I Corinthians 14) or to teach (I Timothy 2). My answer is that you understand these in light of the clearer passages of Scripture, which speak about what women actually did. In some people’s minds, of course, the I Timothy 2 and I Corinthians 14 passages are the clearer passages; and if you begin there, it is hard to get out of your mind that these are not the clearer passages. But if you can psychologically put them aside for awhile and go through all the other New Testament material, it becomes clear that I Corinthians 14:33-34 and I Timothy 2:8-14 are the difficult passages, since they seem to contradict what Paul teaches elsewhere. How does this solve the problem? Some Bible scholars simply snip these verses out of Paul’s letters. Paul must have been consistent, they argue; therefore, he didn’t write I Timothy. There is actually a slight textual evidence in favor of the view that Paul didn’t write I Corinthians 14:33ff (cf. F.F. Bruce I and 2 Corinthians). Personally, I accept both passages as being Pauline, but I would also argue that Paul did not contradict himself; therefore, one must subordinate what these passages say to the clearer teaching of what Paul teaches theologically. Second one should seek to understand these passages in the context of Paul’s dealing with specific problems in the life of the church. In I Corinthians 14:33-40, Paul is concerned with orderly worship. The principle is that all things are to be done “decently and in order.” People were speaking in tongues without interpretation, they were prophesying without waiting for one another, and the church was in disarray administratively. One problem was related – and it is not exactly certain what the problem was – to certain married women interrupting the service by asking questions. It might be that the church was divided like orthodox Jewish synagogues are today (as well as some churches in the Orient) with the men and women SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 95 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 96 CHRISTIANITY 2018 sitting on different sides of the room. You can imagine women calling across to their husbands or somehow interrupting the service by asking questions! We cannot be certain that this was the background; the historical evidence is unclear. But whatever the background, Paul was dealing with the question of order; he was not laying down a canon law for the church until the end of time. In regard to the I Timothy 2 passage, there would be no point in saying women should not teach unless they were doing it. In the context, certain women were clearly teaching heretical things. There was no secular or religious education for women in the ancient world. The synagogue did not permit women to study the Torah. This put women in a very vulnerable situation. In response to this concrete situation Paul suggests that women should not teach in the church. Does this mean that this passage is a law for all times, that it is intended to separate between men and women in the exercise of their spiritual gifts in the church? Not at all. Paul is addressing a specific problem. Today, women have, in the general society, in the church, and in theological institutions, the same opportunities to study and to develop their teaching gifts as men. Does Paul’s limitation of the role of women in the church at Ephesus apply to this changed situation? I think not. Let me conclude by listing a few hermeneutical principles, which I think lead to an egalitarian point of view regarding the role of women today and which help to sort out some of the attendant problems. First, there is the well-known contextual principle, namely that a text must be treated within its immediate context, within its full unit of meaning. We must be aware of the danger of “proof-texting,” of taking portions of Scripture outside their literary and theological context and using them to support ideas that are quite far from their original meaning. I have already illustrated this in the interpretation of Ephesians 5:22ff. One must begin with verse 21; and if you understand verse 21 as laying down the fundamental theological principle, you come to see the passage as teaching mutual submission of husband and wife, rather than the subordination of women to men. The same principle is helpful in understanding the reference to women “keeping silent” in I Corinthians 14. You must begin with the beginning, verse 40, which says that all things must be done decently and in order. Again, you realize that Paul is concerned about church order, not about church law. Second, there is the linguistic principle. One must look at the original Greek or Hebrew lying behind a particular text. Here one must recognize that there is a sexist bias in modern and ancient translations of the Bible. The fact is, nearly all translations of the Bible thus far – all the ones most of us are familiar with – have been done exclusively by males, who, unfortunately, are often insensitive to women. Why should Phoebe be called a “servant” and “succourer,” rather than a “deacon” and a “guardian” (Romans 16)? There is no grammatical reason, only theological prejudice. Why in I Timothy 3:1 should one translate the passage “If any man desires the office of a bishop,” rather than “any one”? I will admit that most elders and bishops in the early church were males, and that Paul seems in this passage to assume that the people being talked about were males. But the fact of the matter is, you do not have SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 96 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 97 CHRISTIANITY 2018 to translate it that way. A simple pronoun is used, and “any one” is a good English translation. The third principle is the well-known historical principle. One must take the historical, as well as the literary, context into consideration. This means that you must understand what the New Testament teaches in the light of the position of women in first century Judaism. Ecclesiasticus 42:13-14 says, “Better is the wickedness of a man than the woman who does good, and it is a woman who brings shame and disgrace.” That represented a fairly typical male Gentile view as well. Jewish males don’t have a monopoly of prejudice against women! When our daughter was about six months old, an elderly Christian man looked at her on one occasion and asked, “Boy or girl?” Answer: “Girl.” “More sin and evil in the world,” he replied. My wife smiled and replied, “No, more sweetness and joy!” It became very obvious as we spent some time with this man and his wife that they both really believed this. And I’m afraid there are many people who, psychologically if not actually, would affirm this, who actually live this way. Then there is the synagogue prayer, which remains today in the Jewish prayer book, and which existed at least as early as the second century A.D. “I thank thee, Lord, that thou hast not made me a Gentile…thou hast not made me a slave…thou hast not made me a woman.” You have to understand Galatians 3:28 as Paul’s, or, shall we say, the early church’s, response to this fundamental idea. Galatians 3:28 may actually be an early baptismal formula that Paul is simply quoting. But it is a response to this particular idea: the church is setting itself over against the synagogue and affirming the unity of humankind in Jesus Christ. Another example is the word kephale, which is translated “head” in I Corinthians 11:3 and Ephesians 5:23. There is no historical evidence that kephale was ever used anywhere in Greek literature in the modern sense of “decision-making.” Thus, the idea that the husband as “head” should be the decision-making person in the marriage relationship is quite anachronistic. The ancients did not think in terms of making decisions in the “head”; decisions are made “in the heart,” both in the Hebrew Old Testament and the New Testament, as well as in secular Greek. Again, the prohibition regarding women’s teaching in I Timothy 2:8-15 must be interpreted within the context of Judaism, where there was no possibility for a woman to give or receive formal religious instruction; and in the context of the early church, where the women were teaching, though these women at Ephesus were teaching false doctrine. The scandal of the early church was that it was much freer than the general society in regard to the relationships between the sexes. Because of this, it was constantly being accused of being too loose in its morality. Therefore, Paul says, on certain occasions, “Let the law of love take precedence over the law of liberty.” This is a principle Paul applies to other circumstances (e.g., to the question of foods to be eaten), and here he applies it to the role of women. Fourth, one should seek to interpret a particular text within the context of an author’s writing as a whole. You read the difficult in the light of the clear, rather than vice versa. As F.F. Bruce points out in his new commentary on Galatians, Galatians 3:28 must be the theological starting place. Here you have an unequivocal statement, a theological statement if there ever was one, of absolute equality in Christ in the church. And, by definition, this means a denial SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 97 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 98 CHRISTIANITY 2018 of discrimination either for Gentiles, slaves or women. Everything else that Paul writes must be understood in the light of this clear statement of a fundamental Christian principle. Fifth, there is a principle of the analogy of faith. One assumes the consistency of Scripture as a whole. You must not interpret a particular text in a manner that contradicts a major tenet of God’s word. Certainly at the heart of Jesus’ teaching and example is the principle that those who are leaders ought to be servants (Mark 10:35-45, etc.). This is the model Jesus taught. Whatever conception you might have of a husband being the head of his wife, as such he must be a servant-leader. Again, consider what the Bible teaches about creation and redemption. You must understand its teaching about the role of women as fitting into that. To undercut the clear teaching of Scripture concerning the sharing of the divine image and the rule over creation by man as male and female by the use of a few ambiguous texts is certainly a travesty of God’s word! Or the doctrine of God: God in orthodox Christian theology is not male or female. We find ourselves tin the awkward situation of having to choose between male and female pronouns, but there is no hint in the Bible anywhere that God is regarded as either a male or a female. There are feminine as well as masculine images used of God in the Bible, and others that are not tied to the idea of sex at all. Sixth, one is informed by the history of biblical interpretation, which maybe shed light on a passage at hand. People who take the traditional view need to be aware of the fact that up until the middle of the nineteenth century most Christians believed that slavery was a divine institution because Paul says very emphatically that slaves are to obey their masters! A few verses from Paul and Peter (Eph 6:5-8; Col 3:22-24; I Pet 1:18-25) were used as proof-texts to oppose a small band of forward looking Christians and others of their day who felt that the whole idea of slavery as an institution was an affront to the dignity and worth of man as made in the image of God. Furthermore, the very texts we have been looking at have been used in the past to argue that women should not be formally educated. That battle has been won, and it is good to know that it was an evangelical college in North America, Oberlin College, a century and a quarter ago, that was the first academic institution ever to accept women to study at the university level. Nearly all Christians today rejoice in the fact that women now are affirmed in professions, in secular leadership, in government, even as heads of government; that women have the vote; that women are welcomed into the work force. Few, if any, traditionalists argue that we should stop educating women, encouraging them to be lawyers and doctors and teachers, or being allowed to vote. I think we should learn from this. The most difficult thing about the Egalitarian View is that it is the minority view historically, and perhaps even today. We must remember, however, that some 150 years ago, believing that slavery was an evil, and that black Africans were “men made in the image of God” just like white Europeans, was the minority view in the church. But that view was the correct view. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 98 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 99 CHRISTIANITY 2018 CHRISTIANITY, PROPHECY AND MIRACLES IN ZIMBABWE Prophets in African Initiated Pentecostal churches have a long history of prophecy and miracle working. Followers of Prophet E.H. Guti and wife prophetess Eunor of Zimbabwe Assemblies of God Africa Forward in Faith (ZAOGA-FIF), Andrew Wutawunashe and wife, prophetess Ruth of Family of God Church (FOG) and Matthias and Mildred of Matthias and Mildred Church have also claimed that their leaders perform such miracles. Vengeyi notes that since 2009, Zimbabwe has also seen an eruption of a phenomenon of ‘prophets’ that perform ‘strange’ miracles. E.g. prophet Emmanuel Makandiwa and wife, prophetess Ruth of United Family International Church, Uebert Angel and wife, prophetess Beverly, prophet Tavonga Vutabwashe of Heartfelt International Ministries, prophet Passion Java and wife prophetess Yasmin of Kingdom Embassy, prophet Adventure Mutepfa (Revival Centre World Ministry), prophet Oliver Chipunza and prophetess Makanyara (now late) of Apostolic Flame Ministries of Zimbabwe, have made news headlines. Such Pentecostal prophets claim to perform ‘extra-ordinary’ miracles such as filling pockets, wallets and hands of believers with bank notes and gold nuggets. After prayer, followers open their eyes only to find their pockets and wallets full of money and gold nuggets in their palms. These prophets claim to heal any kind of sickness such cancer, HIV, AIDS and even raise the dead. These prophets claim to have caused people to instantly stop smoking, instantly lose weight up to 30kgs, and instantly grow full teeth that had long fallen. They usually surprise their congregations by telling them their house numbers, cell phone numbers, Identity Numbers (IDs), car registration numbers and the colours of undergarments their followers would be wearing. Other ‘extra ordinary’ miracles include children being born only after three days or just hours of conception and increasing fuel in cars instead of it getting used up as one drives. They also specialise in making accurate predictions of events that will happen in the near and distant future. Vengeyi asserts that, ‘these miracles and the doctrine of prosperity which is the anchor of their preaching are therefore not entirely unknown in Zimbabwe and in Africa at large. They have been heard of; even in the history of Christianity such events and SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 99 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 100 CHRISTIANITY 2018 teachings are not new’. The prophecies resemble those of the biblical pre-classical prophets and Jesus Christ himself. However, criticism stems from their controversial spiritual fathers from West African Pentecostal prophets such as T.B. Joshua of Synagogue Church of All Nations, Pastor Chris Ayakhilome of Christ Embassy (both of Nigeria) and Victor Kusi Boateng of Ghana who is Makandiwa’s spiritual mentor, Godfather. Some suspect that Makandiwa and Angel could be playing African magic acquired from either Nigeria or Ghana where such priests are common and one from Ghana has confessed that several pastors from across the globe including from Zimbabwe flock to him to get the magic to perform such miracles as making money. Followers of Makandiwa, Magaya, Engel & Vutabwashe controversial prophets quote biblical texts in defense of spiritual fathers e.g. Mk 16:17-18, 1 Cor 2:9 & Jn 14:12. Such prophets also quote the bible to defend their stand point position. Of interest in ancient Israel there was a clash between true and false prophets for e.g. the conflict between Magaya and the ‘Vapostori’. It can be noted that the controversial Makandiwa, Vutabwashe and Engel do have some prophecies which satisfies the Deuteronomist test of time. Prophet Madungwe has also attracted much controversy as he goes to the extremes of doing a meeting with god in heaven, arresting the devil and imprisoning him, being 2nd in command in the heavenly hosts. The true prophet test of moral character has found Magaya wanting when it comes to suspected rape cases, and Engels car scandals, payment of consultation fees among others. Controversy also stems from either ‘Pro-Status-quo vs. Anti-Status-quo’. In postcolonial Zimbabwean, religious leaders who oppose the government are labelled as ‘ prophetic’ meaning, true prophets, while those who support government programmes and initiatives are regarded as false prophets. This is why in Zimbabwe, Makandiwa together with AICs prophets such as Mwazha, Noah Taguta, Wimbo and other prominent Pentecostal preachers have of late been accused of being false prophets. They are accused of supporting the ruling party for participating in the AntiSanctions rally in 2011. On the contrary, pastors who always oppose ZANU PF and those who did not participate are labelled as true prophets. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 100 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 101 CHRISTIANITY 2018 In ancient Israel true prophets were non-professional & did not receive remuneration for their services. In Zimbabwe, due to the huge sums of money they collect from followers, every time they meet, Makandiwa, Magaya, Vutabwashe, Angel among others are accused of being professional prophets hence false. It is estimated that Makandiwa collects more than US$100 000.00 per service; of which he conducts more than five services a week. African Initiated Church prophets have equally been accused of this professionalism since their clients have to bring gifts, such as chicken, fresh milk, eggs, bread among others each time they come for consultation. Ecstasy authenticated messages and miracles of true Israelite prophets. In our context, Pentecostal prophets rely heavily on their capacity to make predictions, speak in tongues, and perform miracles such as making people fall on the ground and lie unconsciously to authenticate their ministries. Society is, however, divided over this. Some believe that these are tricks of false prophets who want to claim legitimacy while a majority of people follow these prophets precisely because of these capabilities. It has been argued that the new wave of prophets which arose during and post crisis period, ‘did not address the structural issues that many identified as having caused the crisis: poor governance, corruption, lack of rule of law and human rights abuses among many others. Rather they concentrated on individual sin; prayerlessness, failure to tithe, not believing in God, following traditional religion, witchcraft, etc.’ The prosperity prophets, however, stirred a lot of controversy in the country. There were accusations that the prosperity they preached was only realised by them as many of them moved from rags to riches. Some people even accused them of consulting traditional healers to get their healing powers. Others were accused of sexually abusing unsuspecting Christians in the name of divine healing. Main line churches like the Roman Catholic Church, Anglican, Reformed Church in Zimbabwe, Methodist and Lutheran do not believe in prophecy. Members of these churches who may want to proclaim themselves as prophecy go under scrutiny and may end up being expelled from the church. In the Roman Catholic Church for example there was the late Father Augustine Vurayayi from Gweru who had become charismatic and was practicing faith healing. He was taken to Rome for some years and came back to continue with his works under control of the Church. Across the western boarder was Archbishop Milingo who had also started prophesying. He was called to Rome and detained for some time and then left the Catholic Church. Other break-aways have also taken place in the Anglican and Methodist Churches because of their strong opposition to prophecy. These Main Line Churches believe that prophecy is there within their churches but manifests itself in works of charity within the church. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 101 LIEBENBERG HIGH SCHOOL. FAMILY AND RELIGIOUS STUDIES. 102 CHRISTIANITY 2018 Majority of the Zionist Christian churches and White Garment Churches (Mapostori) believe in prophecy. These are the Churches that claim that they have the Holy Spirit and are sometimes called "Church dzeMweya" in Shona. This phenomena has faced a lot of criticism from the people because whatever process they go through to become prophets makes them to be doubted. There is the belief that some of the Churches that for one to be a prophet, he may have a demon (shavi/Indlozi) first then when he or she goes to this Church, the spirit is purified to become the Holy Spirit and one becomes a prophet. Some prophets like Paul Mwazha, Johanne Marange and Samuel Mutendi claim that they received definite calls from God for particular reasons and they became prophets. These prophets from such churches have been accused of witch-hunting in their prophecies. There is also another new wave of prophecy in the Pentecostal movement. These are pastors from Pentecostal Churches who also claim that they received definite calls from God. They also deliver oracles to the people claiming that they are messages from God. These prophets include people like Walter Magaya, Emmanuel Makandiwa, Prophet Eubert Angels, Prophet Wutawunashe and Prophet Madungwe. Again, these men of God have faced criticism locally and abroad about preaching the gospel of prosperity. Some have gone to the extent of claiming to have gone to heaven and wrestled with God or arresting and killing Satan. This has met with international criticism. Miracles in Zimbabwe have attracted so many people to the Pentecostal Churches. The issue of Makandiwa's miracle baby attracted international attention. This was when the prophet is said to have prayed for a barren woman who gave birth to a child after three days. Unfortunately the miracle baby died. This and so many other miracles performed by some prophets attract a lot of criticism. Some prophets have been accused of getting these supernatural powers from magic. SIMOYI Z.J. zjsimoyi@gmail.com 0772 302 556 Page 102
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