Sublime

John, then, is certainly not an exception to the generalization that all four gospels bring the kingdom and the cross into the closest possible combination. One could in principle go back to the synoptics and show passage after passage in which the same is true. Think of the kingdom agenda of the Sermon on the Mount (Matt. 5–7), which itself points

Kähler’s more famous slogan: “This real Christ is the Christ who is preached. The Christ who is preached, however, is the Christ of faith.”

“The risen Lord is not the historical Jesus behind the Gospels, but the Christ of the apostolic preaching, of the whole New Testament” (65).

the Gospel also recognizes two types of disciples, the itinerants who take to the road and the householders who provide them support.

Yet what’s fascinating is that Henry upped the ante. He called for a change in the conception of the pastor. Henry claimed that the pastor is to witness to this divine

the social, cultural, political, and even cosmic eschatology of Matthew, Paul, Revelation,

Furthermore, Jesus, by making this claim in this way, perceived himself to be not merely a prophet like Jeremiah, announcing the Temple’s doom, but the true king, who had the authority which both the Hasmoneans and Herod had thought to claim.180 In acting the way he did, ‘he conjured up the nation’s most compelling traditions at a moment when recei

Throughout volumes 1 and 2 I’ve claimed that Jesus Christ becomes present when we give and receive ministry person to person. Bonhoeffer can claim that Jesus Christ exists as church-community because the church-community is in the form of personhood, and Jesus Christ is present in and through personhood (this is deeply incarnational).