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  The Doctrine of the priesthood of Christ as seen by Christian writers of the first two centuries

  (Adventist International Institute of Advanced Studies, 1991-02) Tjakrapawira, D. (Djemingun)

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  The Old Testament prophesied the priesthood of Christ. His priesthood will be following the rule of Melchizedek. Christ is priest, not by birth, but by his calling and qualifications. The fulfilment of the prophecy is recorded in the New Testament: he is priest, even high priest. The priesthood of the coming Messiah had been believed by the Jews, the Samaritans, and the Qumran commmunity. For them the Messiah should be both king and priest. The Old Testament provided the basis for the Jewish conviction that their Messiah would be a kingly priest. The idea of a Messianic redeemer was popular among the Samaritans and especially among the Jews. The expectations for such Messiah grew stronger when the Jews were afflicted by enemies. But the Jews rejected Jesus as their Messiah because he did not meet their expectations. For the first-century societies of Eastern Mediterranean, priesthood had very important role. In both paganism and the Jewish religion priesthood was dominant. The priesthood with its duties and privileges, formed the background to the Christian concept of the priesthood. The Early Church believed in the priesthood of Christ, as it revealed in the New Testament. The Epistle to the Hebrews is the only New Testament book that clearly describes the priesthood of Christ. This epistle contains a clarification on the priesthood of Christ to its addressees. The Epistle to the Hebrews was a teaching and an exhortation for this community. Non-canonical testimonies of Christ's title as high priest appear in the writings of the Early Church Fathers. For Ignatius of Antioch, Clement of Rome, and perhaps also for Papias of the first-century Church Fathers, the priesthood of Christ was not. a new doctrine. This doctrine was also well understood by Polycarp, Clement of Alexandria, Justin Martyr, and Origen of the second century. Pseudepigraphal writings also bear their witness. Thus, for the Early Church, the priesthood of Christ was "our confession." -Summary

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  The Third look theology of Carlos H. Abesamis, SJ : application from Seventh-day Adventist perspective

  (Adventist International Institute of Advanced Studies, 1991-03) Mwamakamba, Witson M.

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  Problem This study clarifies and reemphasizes integral salvation. It is applied to Seventh-day Adventist (SDA) doctrines. Two major doctrines are addressed. First, the holy Sabbath rest; second, the Parousia. Both are examined through the eyeglasses of Abesamis Third Look Theology. Abesamis Third Look Theology This study involves the basic elements of the Third Look Theology as presented by Carlos H. Abesamis. Third Look Theology emphasizes integral salvation. It attempts to do away with the old dualism that still linger on in classical theology which views body and soul as separate entities. The Third Look Theology uses world-view as a hermeneutical key. One of the key concepts in Abesamis Third Look Theology is the Reign-Kingdom of God. Abesamis emphasizes the basic principles of the Reign-Kingdom of God as life instead of death, food instead of hunger, health of disease, and justice instead of injustice. So the Reign-Kingdom of God includes all dimensions of life. The Reign-Kingdom of God addresses the whole man, for Jesus Christ came down in the flesh. His incarnation made total salvation possible. His saving power penetrated all areas of life. Therefore the Reign-Kingdom of God includes all the physical and spiritual blessings spoken of in the Sermon on the Mount. Third Look Theology rediscovers the most ancient core of the New Testament faith with the help of many tools. The first tool is practice. The second tool is being close to the people at the grassroots. No serious theological reflection can be done in a complete detachment from the poor and their situation. The third tool is the use of scientific instrements, such as historic, critical, structural, and socilogical methods. World-view has been neglected in the past as na effective instrument in rediscovering the core message of the gospel. Application in the SDA Church The principle of integral salvation has been emphasized by the SDA Church and expressed in the medical and educational work of SDA institutions. However, SDA integral salvation developed in a Western setting. After the second world war, European national states took over many social responsibilities that had been carried by the different churches. As a result, the work of the church became more private and less concerned with material, social, and physical needs. More money was available for evangelism in the sense of word proclamation. Gradually, the concept of integral salvation in the SDA Church became more and more spiritualized. A study of Abesamis theology may give new insights on how to serve the needs fo the majority of its members living in third world countries. Abesamis' reflection on the concept of an integral salvation, from a third world perspective, may help SDAs to develop a new awareness about the old dualism which still lingers on and to infuse the concept of integral salvation, with a new meaning. Integral Salvation and the Sabbath Integral salvation applied to the holy Sabbath rest requires a total view on the Sabbath concept in the Old Testament. The Sabbath teaches equality of all human beings. The Sabbath is holy (Lev 19:2). To keep the Sabbath holy is to forget one's ego, and develop an awareness of the need of others. Regulations related to the Sabbath year and the year of jubilee, found in Ex 23 and Lev 25, were made so that the land and its inhabitants were protected, slaves released, land returned to the original owners, and debts remitted. The holy Sabbath rest is embedded in a structure of thought that includes the totality of human existence. Integral Salvation and the Parousia SDAs are pre-millennialists. The new world can only be established by God's intervention. The prophecies in the book of Daniel explain the great controversy between God and Satan. Since 1844, the investigative judgement has been going on in heaven, starting with the dead and ending with the living prior to the Parousia. The development of world history is from gold to clay (Dan 2) and ends with a violent break. This line of thought is clearly represented in the Bible, but there is another line emphasizing continuity instead of discontinuity. Especially, the gospel of John emphasizes life here and now in the conversion experience of a Christian. Experiencing life eternal here and now means participating in the rich life-giving blessings of the Reign-Kingdom of God, in anticipation of the complete fulfillment at the Parousia. A healthy tension between both lines of thought is necessary as a protection against futurism and escapism as efforts to spiritualize away the rich life-giving blessings of the Reign-Kingdom of God.

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