Quotes from George Eldon Ladd

is far more likely that the law of Christ is the law of love that Jesus said embodied the totality of the Old Testament Law (Mt. 22:40).18

Justification is an eschatological fact that has occurred in history. It means acquittal from the guilt of sin by a favorable decision of the Judge. This decision has already been rendered for believers on the ground of the death of Christ (Rom. 3:21-26). Because of present justification, we shall be saved from wrath on the day of judgment (Rom. 5:9).

Paul saw the root of all wickedness in irreligion

The local church is not part of the church but is the church in its local expression.

The Pauline statement that in Christ the old has passed away and the new has come is an eschatological statement. "The new aeon, which has dawned with Christ, brings a new creation, the creation of a new man.

Certainly Barrett is right: "Jesus has the Spirit in order that he may confer it; and it is the gift of the Spirit which pre-eminently distinguishes the new dispensation from the old."12

But "it is almost universally agreed that the word justify (dikaio?) does not mean 'make righteous.'"21 Rather, it designates the status — the relationship of righteousness.

statistical analysis indicates that "virtually fifty percent of Mark's gospel is devoted to presenting Jesus' teaching…. Judged on his own terms, Mark has achieved an entirely appropriate balance between narrative and teaching."79

The renewal of the new person6 does not designate gradual renewal of the character, but that the new humanity, already existing in Christ, is progressively actualized in the Christian church.

The result, in Mark's Gospel, is a balanced account of Jesus' mission that in its turn forms the basis for a realistic assessment of what it means to be Jesus' disciple. It is a theology in which rejection and triumph, humiliation and glory, meet in the new scale of values of the Kingdom of God.

In the first place, a possible Hellenistic dualism is shattered by the vivid apocalyptic eschatology of 3:10ff. Entrance into God's eternal Kingdom (1:11) is not the apotheosis of the soul at death but entrance into the new heavens and new earth (Isa. 65:17; 66:22).

The historian, as an historian, has no categories that allow for the resurrection, ascension, and glorification of Jesus, and the possibility of the appearance of such a glorious heavenly being to human beings in history. There is, however, no adequate historical, i.e., human, explanation of Saul's Damascus experience

The eschatological glory is inseparably related to the sufferings of Christ (1:11).

Furthermore, the idea that ordinary Christians have obtained a faith of equal standing with that of the apostles "in the righteousness of our God and Savior Jesus Christ" (1:1) suits the idea of saving faith in Christ better than a correct theology. Such faith is not a human attainment but is the gift of God.

Conversion" expresses the idea better than repentance. "Repentance" suggests primarily sorrow for sin; metanoia suggests a change of mind; the Hebrew idea involves the turning around of the whole person toward God.

Jesus is the messianic son, but not in the same way that his disciples are children of God. (2) Jesus never called anyone but his disciples children of God. People became children of God by recognizing his messianic sonship.16

The Fatherhood of God belongs to those who have responded to the divine seeking love and have submitted themselves to God's Kingdom. God seeks people, not because he is their Father, but because he would become their Father.

The Logos was with (pros) God, and the Word was God (theos Ä"n ho logos). The Greek words express two ideas: the Word was deity, but the Word was not fully identical with deity. The definite article is used only with logos. If John had used the definite article also with theos, he would have said that all that God is, the Logos is: an exclusive identity. As it is, he says that all the Word is, God is; but he implies that God is more than the Word.

The full truth will be disclosed when "the day dawns and the morning star rises in your hearts" (1:19) — at the parousia.

read a passage from the Mishnah is a different experience from reading the Sermon on the Mount. The unique element in Jesus' teaching is that in his person the Kingdom of God has invaded human history, and people are not only placed under the ethical demand of the reign of God, but by virtue of this very experience of God's reign are also enabled to realize a new measure of righteousness.

from God. He endured the penal consequences of our sins.17 Peter's main concern is practical. The effect of the atoning death of Christ is "that we might die to sin and live to righteousness" (2:24). The word for "die" (apoginomai) is different from the usual Pauline word and in this context means to be done with, not to partake of. Peter is not so much concerned with the removal of guilt as with the change in the life of these erstwhile pagans.

This idea is extended in the contrast between the new and the old covenant. The old covenant of Law consisted of commands written on tables of stone, which could only declare the will of God but not provide the power to sinful women and men to obey God's will. Therefore, even though it was glorious, the written code condemns them as sinners and places them under the judgment of death. "The written code kills," whereas what people need is life (2 Cor. 3:6).

This missionary aspect is probably the most important single aspect of the story [of Pentecost] in Luke's view."109

John wishes to emphasize that it was God himself in the Word who entered human history, not as a phantom, but as a real man of flesh. The word translated "to dwell" (esk?n?sen), or "to tabernacle," is a biblical metaphor for God's presence. This statement "implies that God himself was present in the flesh, in abasement."11