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Full-Text Articles in Religious Thought, Theology and Philosophy of Religion
Pauline Charis: A Philological, Exegetical, And Dogmatical Study (Concluded), Raymond F. Surburg
Pauline Charis: A Philological, Exegetical, And Dogmatical Study (Concluded), Raymond F. Surburg
Concordia Theological Monthly
Francisco Zorell gives two definitions of grace that are not warranted by the context in which χάϱις, appears in the epistles of Paul.
Pauline Charis: A Philological, Exegetical, And Dogmatical Study, Raymond F. Surburg
Pauline Charis: A Philological, Exegetical, And Dogmatical Study, Raymond F. Surburg
Concordia Theological Monthly
No word is more characteristic of Christian faith than the word χάϱις, grace. It conveys the central and fundamental idea of the Christian religion.1 In Lambert's opinion χάϱις is the distinctive watchword of the New Testament; in fact, the words "grace reigns" might be placed over every page. The New Testament scholar Moffatt asserts that the New Testament is a religion of grace, or it is nothing.
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Concordia Theological Monthly
We shall begin the final installment of this article with the judgment that one of the truths about justification that St. Paul holds is that justification is complete before there is such a thing as faith. This fact of Paul's teaching has been known, particularly in the theological literature of "Missouri Lutherans," as objective justification. The term is not a good one, chiefly for the reason that the counterpart to it, subjective justification, if it means anything, should mean a justification that goes on in the believer, a thing which no "Missourian" ever held.
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Concordia Theological Monthly
The LXX does not afford us much help as we try to understand what St. Paul means by faith, except in one respect, which will be clear later. There is, of course, in the Old Testament the apostle's great example of faith, the patriarch Abraham. The Psalms, moreover, are replete with expressions which are the accents of faith. As Stewart has well said, "The thing itself can be traced everywhere from Genesis to Malachi," and the same writer quite correctly points to Heb. 11 and its many examples of faith drawn from the Old Testament. But the term itself is …
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Justification By Faith In Modern Theology (Continued), Henry P. Hamann Jr.
Concordia Theological Monthly
In accordance with the writer's convictions concerning the source of St. Paul's teachings mentioned in the previous article we begin the investigation of the present topic with the questions: What might Paul be expected to mean by words like "righteous" (δίχαιοζ), "righteousness" (διχαιοςύνη) , "justify" (διχαιοῦν) on the basis of his knowledge of the Old Testament? What effect would the use of these terms and related ones in Aramaic by the rabbis be expected to have on his own usage?