By Sean M. McDonough
This booklet examines the hot testomony instructing that Christ used to be the single via whom God made the realm. whereas students often interpret this doctrine as coming up from the equation of Jesus and the knowledge of God, Sean McDonough argues that it had its roots within the church's stories of Jesus' miracles. those stories, coupled with the event of religious renewal within the early church, verified Jesus because the definitive agent of God's new production within the New testomony writings and the lessons of the Early Church. Following the common sense that 'the finish is just like the starting' Christ was once taken to be the agent of primal construction. This perception was once constructed in gentle of previous testomony construction texts, considered from inside a 'messianic matrix' of interpretation. God offers his observe, his Spirit, and his knowledge to his Messiah from the very starting; and the Messiah, the radiance of God's glory, establishes the cosmos based on God's reasons. construction is the start of messianic dominion; he principles the realm he made. McDonough rigorously substantiates his thesis via a close exegesis of the correct New testomony texts within the context of comparable texts in Judaism and Greco-Roman philosophy. He concludes with a survey of the doctrine of Christ as author within the paintings of six theologians: Justin Martyr, Irenaeus, Athanasius, Karl Barth, Jürgen Moltmann, and Wolfhart Pannenberg.
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Additional resources for Christ as Creator: Origins of a New Testament Doctrine
37 Sonship alone says too little, because it says too much. RESURRECTION AND NEW CREATION The idea of Jesus as agent of creation is of course unthinkable without belief in the resurrection. One would not be inclined to envision the Messiah as existing before the creation if he did not possess ongoing life in the present. But again, the resurrection per se hardly necessitates that Jesus created the world in the ﬁrst place. In keeping with our earlier arguments against a world-negating Jesus, the gospel stories of the resurrection afﬁrm that the risen Jesus remains engaged with the creation (speaking, eating, susceptible to touch and sight), even if he transcends its present limitations.
There seems to be little question that, whatever others might make of his account, John thought himself to be writing about events that had actually happened. This is the key for the present argument. The miracles, as signs, are one of the chief means by which Christ’s messianic glory is made known in the world. If at the literary level we move from the Prologue to the events of the recent past, the logic of John’s theological development is from past to Prologue. John wishes his readers/hearers to believe that Jesus is the Christ (with all that entails, including his creative activity) by means of his recitation of Jesus’ words and deeds (20: 31).
Did you make the heavens and] the depths [and everything they hold,] 3 the earth and every[thing there is upon the] earth? Who has ma[de these portents] 4 and these won [ders upon the] earth? 22 By any account, the man described in Mark 5 is in a situation of absolute disaster. Without importing foreign concepts into the text, we may say that he has been completely engulfed by the forces of chaos. He is outside the bounds of religion (the spirit/s possessing him is IŒÜŁÆæôïò), outside the bounds of his community, and one might even say outside the bounds of life itself (living among the tombs).
Christ as Creator: Origins of a New Testament Doctrine by Sean M. McDonough