Jesus

“Christian” – A Claim to Follow Jesus the Man

Kirk E. Miller

During the process of taking a class on the gospels this semester, I have been thinking afresh about what it means to be a Christian.

To be a Christian is to be a ‘little Christ,’ as it is said, a Christ imitator or follower. Defined this way, being a Christian is not primarily about remaining loyal to a set of ideas, adhering to a set of principles, or believing certain doctrines. It certainly involves those things (don’t hear me wrongly). But what it is primarily is a claim to follow a person, the real historical person of Jesus of Nazareth, not a person in the abstract (e.g., Jesus merely a means to an end that is my salvation), but an actual human being.

If this is central to what it means to be a Christian, this pushes against many contemporary forms of Christianity that have lost sight of the centrality of this person in favor of making other good but not central things central.

To illustrate, I will use evangelicalism’s infatuation with Paul.

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Outline of Biblical Testimony to the Deity of Christ (Murray Harris)

Kirk E. Miller

I’m currently working on an ordination-type personal statement of faith; and I ran across this great resource in the back of one of my books.

An Outline of the New Testament Testimony to the Deity of Christ” by Murray J. Harris in Jesus as God: The New Testament Use of Theos in Reference to Jesus (Grand Rapids, MI: Baker Book House, 1992), 315-317.

A. Implicit Christology

1. Divine functions performed by Jesus

a. In relation to the universe

(1) Creator (John 1:3; Col. 1:16; Heb. 1:2)

(2) Sustainer (1 Cor. 8:6; Col. 1:17; Heb. 1:3)

(3) Author of life (John 1:4; Acts 3:15)

(4) Ruler (Matt. 28:18; Rom. 14:9; Rev. 1:6)

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Conflict Between Jesus and the Disciples in Mark

Kirk E. Miller

The following is a paper submitted to Dr. Joshua W. Jipp in partial fulfillment of the requirements for the course NT 6211, Synoptic Gospels and Johannine Literature, at Trinity Evangelical Divinity School, October, 2014.

Conflict between Jesus and the disciples is a prevalent theme in Mark’s gospel. But why does Mark repeatedly highlight this conflict? What is its significance? What purpose does it serve in Mark’s message and presentation of Jesus? This paper will seek to answer these questions by tracing the theme of conflict through three narrative sections, noting its development and rhetorical significance at each stage.

Galilean Ministry (1:14-8:21)

A lack of understanding among the disciples characterizes the conflict between Jesus and the disciples during Jesus’ Galilean ministry. At their first appearance, the disciples are committed and eager to follow Jesus. Upon being called by Jesus, they abruptly leave their current situation and follow him (1:17-20; 2:14).[1] Accompanying Jesus on his ministry tour, they are exposed to Jesus as a miracle worker and teacher. They even serve as an extension of his ministry (6:12-13; cf. 3:15).

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7 Implications of Jesus’ Ascension (Steve Walton)

Kirk E. Miller

Steve Walton

Steve Walton states that Jesus’ ascension “expresses the Christian conviction that Jesus now reigns over the universe” (59) and “The ascension of Jesus … provides the apostles with a visual demonstration of the truth of Jesus’ exalted status” (60).

In addition to these summary-type statements, he provides 7 significant theological implications of the ascension.

(1) The ascension implies that Jesus now reigns alongside God in heaven, and thus it is appropriate to call him *“Lord” as well as “Messiah” (Acts 2:36). The (singular) cloud (Acts 1:9) echoes the one in Luke 21:27 on which the *Son of Man comes to God (cf. Dan 7:13), clearly placing Jesus alongside Israel’s God. Thus Jesus, still human, is to be *worshiped (Lk 24:52) alongside Yahweh, and the portrait of Israel’s God expands (Johnson). Psalm 110 (esp. Ps 110:1, 4) was a key biblical passage that was interpreted (following Jesus’ own lead [Mk 12:35–37]) concerning Jesus, who is thus to be understood as having been enthroned at God’s right hand as coruler (e.g., Rom 8:34; Heb 10:12–13).

(2) The ascension presages Jesus’ return to earth from heaven (Acts 1:11; cf. Heb 9:28). That return will be the time of cosmic renewal and restoration promised in Scripture (Acts 3:20–21) and of *judgment (Acts 17:31). The cloud—a key marker of Jesus’ departure (Acts 1:9)—became an emblem of Jesus’ return in early Christian writing (e.g., 1 Thess 4:17; Rev 1:7; 14:14–16). Paul picks up Psalm 110:1 as testimony that the time will come when God will place Jesus’ enemies under his feet (1 Cor 15:25–26). The ascension is “the advance notice of the end” (Robinson, cited in Zwiep, 196).

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Book Review – The Prophet and the Messiah by Chawkat Moucarry

Kirk E. Miller

The Prophet and the Messiah - MoucarrySummary

In The Prophet and the Messiah: An Arab Christian’s Perspective on Islam & Christianity Chawkat Moucarry seeks to present a comparative examination of Christianity and Islam’s major claims and differences. He organizes his presentation according to four topics, which focus on both religions’ major truth-claims and illuminate the fundamental differences between Christianity and Islam. These topics are (1) the sacred scriptures, (2) key doctrines, (3) Jesus, his person and his work, and (4) Muhammad’s prophethood. Moucarry begins his work by presenting some introductory remarks about engaging in mutual dialogue. And finally, he closes by addressing some contemporary concerns.

As Moucarry begins his comparative presentation, he begins where both religions do—their sacred scriptures. Both religions claim to have received special revelation from God. However, regarding the nature, content, and method of that revelation, Islam and Christianity differ.

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