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In response to readers' comments, this revised edition provides helpful clarifications, charts, and expanded notes and references. Kraus, in a theological description of Jesus Christ, offers answers to questions of Jesus' identity and the nature of the revelation-salvation which came through him. This anticipates his volume, 'God Our Savior', dealing with implications of Christ's revelation for other data of theology, such as God, humankind, the Holy Spirit, church, and eschatology. For many years the idea of vicarious suffering to atone for the sins of humanity has not been self-evident in…mehr
In response to readers' comments, this revised edition provides helpful clarifications, charts, and expanded notes and references. Kraus, in a theological description of Jesus Christ, offers answers to questions of Jesus' identity and the nature of the revelation-salvation which came through him. This anticipates his volume, 'God Our Savior', dealing with implications of Christ's revelation for other data of theology, such as God, humankind, the Holy Spirit, church, and eschatology. For many years the idea of vicarious suffering to atone for the sins of humanity has not been self-evident in Western culture, to say nothing of the cultures of Asia. Western theologians have presupposed Roman categories of guilt and legal penalty as the framework for their explanations. However, this has been unsatisfactory in cultures where social tradition and shame are primary moral sanctions. Observing that the biblical cultural context was more oriented to shame than to a legal concept of guilt, Kraus has reinterpreted the meaning and efficacy of the cross as the means of God's salvation. Such a reinterpretation requires that one also reevaluate the theological definition of Jesus' person. How one understands what he did for us is closely related to how one understands who he was. His identity and role mutually impact each other. Thus one must ask, Who was this one who reconciled us to God by suffering the shame of our sin? In answer, Kraus finds concepts of self-identity and self-revelation most helpful. Jesus, the self-revelation of God to us, is God-giving-himself-to-us. That self-revelation comes as a self-giving, and only in the form of a genuinely personal, historical, and human relationship. In all of this the author intends to present an authentically biblical picture of Jesus, but in the context of modern language and thought forms.
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Autorenporträt
With his wife, Ruth, C. Norman Kraus served under Mennonite Board of Missions in short-term assignments and for seven years in Asia and Australia (1980-1987). It was during this time that the present book was written.
He has served on the Mennonite Board of Missions' overseas committee and has gone on teaching missions to churches in India, Indonesia, the Philippines, Taiwan, Hong Kong, Australia, and various East African countries. He was also a member of the Health and Welfare Committee of the Mennonite Board of Missions for five years.
Kraus has taught at the following seminaries in Asia: Serampore Theological College (1966-67) in India; Union Biblical Seminary (1983) in Pune, India; Eastern Hokkaido Bible School (1981-86) in Japan; and Baptist Theological College of Western Australia (1987).
Prior to his assignment in Japan, Kraus was a professor of religion and director of the Center for Discipleship at Goshen College. He was also book review editor of the 'Mennonite Quarterly Review'. A student of both Anabaptism and Evangelicalism and its origins, he is the author of 'Dispensationalism in America' (John Knox, 1985).
A native of Newport News, Virginia, Kraus earned graduate degrees from Goshen Biblical Seminary, Princeton Theological Seminary (Th.M.), and Duke University (Ph.D.). In addition to numerous articles, he is the author of 'The Healing Christ' (Herald Press, 1971), 'The Community of the Spirit' (Eerdmans, 1974), 'The Authentic Witness' (Eerdmans, 1979), and the editor of 'Evangelicalism and Anabaptism' (Herald Press, 1979).
In 1950, Kraus was ordained as a minister in the Indiana-Michigan Mennonite Conference. He has moved to Virginia, where he is a member of the Park View Mennonite congregation and interim pastor (1990-91) of Community Mennonite Church, both of Harrisonburg, Virginia. He and his wife, Ruth, are the parents of five grown children.
At present Norman and Ruth are at home in Harrisonburg, where is is continuing his writing.
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