Jesus als König, Priester und Prophet

Säkularismus als Gegenmodell

So verwundert die Deutung von David Powlison nicht, der die Psychologie als ein modernes Evangelium beschreibt,. Er führt drei Bereiche an, wie die Psychologie Einfluss auf die Gesellschaft Nordamerikas genommen hat und somit auch die Seelsorgebewegung prägte:

Kulturelle Autorität durch das Wissen des Expertentums (Wahrheit).

Soziale Auotrität, indem die Psychologie der Ort ist, wo Empathie und Heilung stattfindet (Liebe)

Pragmatische Autorität: Sie nimmt in Anspruch, Veränderung bewirken zu können und demonstriert Effizienz im Umgang mit Menschen (Macht). (aus Powlison, David: Integration or Inundation?)

Alles in allem so folgert Powlison, offeriert die Psychologie die Wahrheit, die Liebe und die Macht zur Veränderung. Damit bietete sie ein modernes Evangelium an. Dies erinnert an die drei Ämter, welche Christus zu unserer Erlösung ausübt. Er ist unser

Prophet, als die Wahrheit,

Priester, als die Liebe (Persönliche Notiz ist, dass der Priester der erste und letzte im volke gottes ist, der mit einem Aussätzigen zu tun hat)

König, als die Macht und die Kraft zur Veränderung

König, als die Macht und die Kraft zur Veränderung

So hat die Psychologie ein Pendant zum Evangelium geschaffen und tritt als ein anderes, “modernes Evangelium” auf. Mit der Deutung von Powison, dass die Psychologie ein modernes Evangelium darstellt, zeigt sich die Notwendigkeit der Rechtfertigung. Entweder wird der Mensch durch die drei Ämter Christi “in Christus” gerechtfertigt, oder er muss versuchen, sich selbst durch die Nachahmung solcher drei Ämter zu rechtfertigen. (Beat Tanner, S. 200)

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1 and 2 Chronicles: A Mentor Commentary Three Chiefs (11:15–19)

Second, David demonstrated humility and piety in his refusal to drink the water. He refused because they (the mighty men) risked their lives (11:19). While the three men were courageous, David did not encourage such risks for his personal comfort. Instead, he demonstrated his humility by pouring the water out before the LORD (11:18). David’s actions highlighted the Chronicler’s conviction that David’s kingship was for Israel’s benefit (see comments on 11:10; see also Introduction: 4–9) King and Temple), and encouraged similar self-denial and religious

A Manual Greek Lexicon of the New Testament ἀμήν

†ἀμήν, indecl. (Heb. אָמֵן, verbal adj. fr. אמן, to prop, ni., be firm), [in LXX: 1 Ch 16:36, 1 Es 9:46, Ne 5:13; 8:6, To 8:8; 14:15, 3 Mac 7:23, 4 Mac 18:24 (elsewhere א״ is rendered ἀληθινός, Is 65:16; ἀληθῶς, Je 35 (28):6; γένοιτο, Nu 5:22, De 27:15 ff., 3 Ki 1:36, Ps 40 (41):13; 71 (72):19; 105 (106):48, Je 11:5)*.] 1. As adj. (cf. Is, l.c.), ὁ ἀ., Re 3:14. 2. As adv., (a) in solemn assent to the statements or prayers of another (Nu, Ne, etc., ll. c.): τὸ ἀ., 1 Co 14:16; (b) similarly, at the end of one’s own prayer or ascription of praise: Ro 1:25; 15:33, Ga 1:5, 1 Ti 1:17; (c) in the Gospels, exclusively, introducing solemn statements of our Lord, truly, verily: Mt 5:18, 26, Mk 3:28 (v. Swete, in l.), Lk 4:24, al.; ἀ. ἀ., always in Jo 1:51; 3:3; 5:19, al.; τὸ ναί, καὶ … τὸ ἀ., 2 Co 1:20 (on usage in π., v. MM, VGT, s.v.).

Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume Matthew 18:1–6

As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.

I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mk. 9:34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but as yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that

God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos The Endoxation of the Spirit

In the endoxate Spirit-heaven the revelation of God’s Glory was present in substantive form from the beginning. And the prospect of a consummated Epiphanation of the Glory-Spirit, an eternal temple, a heaven peopled with glorified humanity, was proffered from the outset in the promise sanctions of the creation covenant. A primal eschatological paradigm was thereby established in that covenant and basic to it was the goal of a sabbatical consummation of Glory.

God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos The Endoxation of the Spirit

As part of the redemptive program the Incarnation of the Son also subserves the purpose of achieving the cosmic telos set in the primal eschatological paradigm. And this means that the Incarnation is ancillary to the consummating of the Endoxation of the Spirit, which is that telos. In this sense, the Endoxation of the Spirit has the primacy.

Alike as creational manifestations

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