BIBLICAL BEGINNINGS- “The Fall That Fractured Man” DATE: December 8, 2019
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Original Sin and Justification by Faith1 Churchman 67/4 1953
Original Sin and Justification by Faith1 Churchman 67/4 1953 Revd D. B. Knox Thomas Becon, Archbishop Cranmer’s chaplain, wrote an allegory about a private dinner party through which he expounded the way of salvation. The first of the four courses which the cook served up consisted of texts from scripture which set out the sinfulness of man’s condition “This is a bitter dish to begin the meal,” a guest complained. “Its bitterness is necessary to be digested,” his host replied, “that you might the better appreciate the delicacy of the dishes that follow. A knowledge of ourselves is necessary to understand God’s grace”. Scripture teaches clearly that all humanity is sinful. No child of Adam avoids sin. (Romans, iii. 23; iii. 10-18; 1 John i. 10). This testimony of scripture is clear; but we should not need the light of scripture to arrive at this elementary truth about human nature, at least in this generation when the marks of human sinfulness are so clearly to be discerned all around us. The question arises, why is sinfulness universal? Pelagius had an answer, viz, the bad example of society into which children are born. There are modern sociologists who give the same reply. Change the environment, isolate the child from the entail of the past, and the sinful propensities will not develop. But experience shows that this is not so. Sinfulness is innate, an integral part of human nature as it now is. The Bible does not speak much of the origin of sinfulness in the individual. -
Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
Muhammad Speaking of the Messiah: Jesus in the Hadīth Tradition
MUHAMMAD SPEAKING OF THE MESSIAH: JESUS IN THE HADĪTH TRADITION A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY by Fatih Harpci (May 2013) Examining Committee Members: Prof. Khalid Y. Blankinship, Advisory Chair, Department of Religion Prof. Vasiliki Limberis, Department of Religion Prof. Terry Rey, Department of Religion Prof. Zameer Hasan, External Member, TU Department of Physics © Copyright 2013 by Fatih Harpci All Rights Reserved ii ABSTRACT Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non-Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā. -
Reassessing Justin Martyr's Binitarian Orientation in 1
Perichoresis Volume 17.1 (2019): 41–54 DOI: 10.2478/perc-2019-0009 REASSESSING JUSTIN MARTYR’S BINITARIAN ORIENTATION IN 1 APOLOGY 33 STEPHEN O. PRESLEY * Southwestern Baptist Theological Seminary ABSTRACT. Many scholars argue that Justin is either inconsistent or confused in his view of the Spirit in relation to the Logos. The most decisive section in this discussion is 1Apol. 33, where Justin appears to confuse the titles and unify the functions of the Logos and the Spirit. This essay argues that this apparent confusion is conditioned by Justin’s particular christologi- cal reading of Isaiah 7:14 in order to meet the demands of his own understanding of the apos- tolic faith. The interpretation of Isaiah 7:14 is a unique case with multiple external hermeneu- tical pressures imposing upon his exegesis, including those coming from competing Jewish exegesis, Greco-Roman mythology, and Marcionite interpretations. At the same time, Justin reads scripture within his own Christian community. Justin’s exegesis of Isaiah 7:14 attempts to account for these external pressures by focusing upon the particular Lukan terminology of ‘Power’ rather than ‘Spirit’ in Luke 1:35, which downplays the function of the Spirit in the incarnation in order to demonstrate that the Logos has come in power. This exegetical move exposes him to binitarian allegations, but does not suggest that Justin is, in fact, a binitarian. What this suggests, however, is that in 1Apol. 33 Justin actually resists confusing the Logos and the Spirit even when a text uses the language of ‘Spirit’, because his exegetical concern is fo- cused on the Logos coming in power. -
Sermon Notes
The Story of Christmas—Pt.1 “The Story Begins with a Promise” (12/6/15) As you are all painfully aware of we have officially entered into the Christmas season. And in honor of Christmas and all that it means to us as Christians I’d like to do something I’ve never done before in all my years of ministry. I’d like to take this Sunday, the next two Sundays and then finishing on Christmas Day—I’d like to set aside these four services to focus on the ‘Story of Christmas’. I remember years ago when my oldest son Phil was only about 5 or 6 years old, he came to me a couple of weeks before Christmas and asked me to read him the Christmas story from the Bible. My initial reaction was to turn to the Gospel of Luke and read to him the first part of chapter two when the Lord spoke to my heart and reminded me that that really wasn’t where the Christmas story began—in many ways that was the culmination of the story of Christmas. You see the Christmas story didn’t begin in Bethlehem or in a manger or even with the angel announcing to Mary that she had been chosen by God to be the mother of the Messiah— The Christmas story actually began four thousand years earlier in a Garden—the Garden of Eden. 1 Genesis 2:8-9, 15-17 (NKJV) 8 The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed. -
Original Sin and Justification by Faith by the Rev
Original Sin and Justification by Faith BY THE REv. D. B. KNOX, B.A., M.Th. The substance of a lecture at the Oxford Conference of Evangelical Churchmen HOMAS BECON, Archbishop Cranmer's chaplain, wrote an Tallegory about a private dinner party through which he expounded the way of salvation. The first of the four courses which the cook served up consisted of texts from scripture which set out the sinfulness of man's condition "This is a bitter dish to begin the meal," a guest complained. " Its bitterness is necessary to be digested," his host replied, " that you might the better appreciate the delicacy of the dishes that follow. A knowledge of ourselves is necessary to under stand God's grace". Scripture teaches clearly that all humanity is sinful. No child of Adam avoids sin. 1 This testimony of scripture is clear ; but we should not need the light of scripture to arrive at this elementary truth about human nature, at least in this generation when the marks of human sinfulness are so clearly to be discerned all around us. The question arises, why is sinfulness universal ? Pelagius had an answer, viz, the bad example of society into which children are born. There are modern sociologists who give the same reply. Change the environ ment, isolate the child from the entail of the past, and the sinful pro pensities will not develop. But experience shows that this is not so. Sinfulness is innate, an integral part of human nature as it now is. The Bible does not speak much of the origin of sinfulness in the individual. -
Genealogies and Spiritualities in Genesis 4:17-22, 4:25-26, 5:1-32
Acta Theologica Supplementum 8 2006 GENEALOGIES AND SPIRITUALITIES IN GENESIS 4:17-22, 4:25-26, 5:1-32 C. Lombaard1 ABSTRACT The three genealogies in Genesis 4:17-22, 4:25-26 en 5:1-32 show different intentions: the first wants (amongst other purposes) to give an aetiology of the trades; the second wants to stress the importance of a new beginning; the third wants to relate Adam to Noah. Each of these approaches to genealogy has a different intent; each wants to in- dicate a different aspect of God’s care. Each thus evidences an own (though not unre- lated) configuration of faith experienced, that is, a different spirituality. 1. OF FAITH IN OLD TESTAMENT TIMES, THE STUDY OF SPIRITUALITY, AND GENEALOGY SCHOLARSHIP Recent Old Testament scholarship has increasingly become aware of the variety of configurations of faith within ancient Israel. This diversity does not involve only a rather straightforward growth in the faith of Israel from one form of belief in God to, presumably, a more advanced form of belief in God. Such a heilsgeschichtliche approach — in the earlier sense of the term (cf. Mildenberger 2000:1585) — would be akin to the concept of progressive revelation, a view which regarded Old Testament history as a process of divine education of the Israelite nation (Rogerson 1988:537; cf. also Lombaard 2003:441). Rather, Old Testament scholarship has made us increasingly aware of different forms of faith within ancient Israel at different times, also with such different expressions competing with one another at the same time. Particularly useful in this regard have been formulations such as those by Rainer Albertz and Philip Davies, the former referring to “Religionsinterner Pluralismus” (Albertz 1978), the latter to “Judaisms” 1 Dr. -
Genesis in Biblical Perspective the Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This Is the Word
Genesis in Biblical Perspective The Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This is the word of God. Genesis 4. 1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the LORD .” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother's keeper?” 10 And the LORD said, “What have you done? The voice of your brother's blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. -
Act Two: the Curse
THE STORY OF THE BIBLE: LESSON THREE Act Two: The Curse I. INTRODUCTION The Storyline The biblical story begins by introducing the setting, main characters, and initial plot. In the first act of the biblical narrative, the reader learns that… Through the act of creation, God establishes his kingdom over all things and appoints human beings to rule on his behalf as his image bearers, to fill the earth and develop his creation into a glorious civilization. Like most every other story, the biblical narrative quickly runs into the conflict that needs to be overcome. The introduction of this conflict makes up the second act of the biblical story. Tragically, human beings rebel against God as they seek to rule God’s creation their own way, resulting in the curse of evil and death upon the world, which infects every aspect of God’s good creation. The Place of Act Two in the Bible Genesis 3–11 raise a number of puzzling issues for readers: the identity of Cain’s wife, the longevity of life spans, the identity of the “sons of God,” and the nature of the flood, to name a few. The danger contemporary readers face is to allow these issues to sidetrack one from the main thrust of what God wants to communicate in these chapters about the curse and how it thwarts his kingdom-purposes for creation. II. ACT TWO: THE CURSE The Event of the Fall (Gen 3:1–7) Human Freedom. The development of God’s creation into a glorious civilization requires cooperation, for humankind to exercise freedom under God’s reign. -
Title with Picture Layout
GENESIS FIRST CHURCH MINISTRIES, 2020 BILL CUMBIE ([email protected]) 26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:26-28) Intro to Genesis and summary of Gen 1-4 ▪ Given in context with the Israelites being freed from slavery and also receiving Civil, Moral, and Religious laws for the community ▪ Gen. 1 – Creation and furnishing of the world; the creation of mankind as the crown of creation. ▪ Gen. 2 – God’s special care of mankind ▪ Gen. 3 – Mankind’s temptation and fall; exile from Eden ▪ Gen. 4 – Mankind after the Fall. The consequences of the Fall continue to spiral out of control These are the generations of… Primeval History (1:1–11:26) - Five ▪ 2:4 These are the generations of the heavens and the earth ▪ 5:1 This is the book of the generations of Adam ▪ 6:9 These are the generations of Noah ▪ 10:1 These are the generations of the sons of Noah ▪ 11:10 These are the generations of Shem Patriarchal History (11:27–50:26) – Five (6 counting 36:9) ▪ 11:27 These are the generations of Terah ▪ 25:12 These are the generations of Ishmael ▪ 25:19 These are the generations of Isaac ▪ 36:1 These are the generations of Esau (that is, Edom) and (36:9) ▪ 37:2 These are the generations of Jacob Genesis 4:8-12 Cain murders Abel and is Exiled 8 Cain spoke to Abel his brother. -
Jubal, Pythagoras and the Myth of the Origin of Music with Some Remarks Concerning the Illumination of Pit (It
Philomusica on-line 16 (2017) Jubal, Pythagoras and the Myth of the Origin of Music With some remarks concerning the illumination of Pit (It. 568) Davide Daolmi Università degli Studi di Milano [email protected] § Alla fine del Trecento l’iconografia § At the end of the fourteenth century della Musica mostra una forma the iconography of Music shows a complessa basata sul mito del primo complex morphology based on the padre fondatore dell’arte musicale. La myth of the first founding father of the sua raffigurazione più sofisticata appa- musical art. Its most sophisticated re nella miniatura d’apertura di Pit image appears in the opening (Parigi, Bibl. Nazionale, It. 568), uno illumination of Pit (Paris, Bibl. dei più importanti manoscritti di Ars Nationale, It. 568), one of the most Nova italiana. important manuscripts of the Italian Nel riconsiderare la bibliografia Ars Nova. esistente, la prima parte dell’articolo After reviewing the existing biblio- indaga il contesto culturale che ha graphy, the first part of the article prodotto la miniatura, per poi, nella traces the cultural context that seconda, ripercorrere l’intera storia del produced this illumination. The mito, la sua tradizione biblica (Iubal), il second part reconstructs the whole suo corrispondente pagano (Pitagora), history of the myth of the origin of il rapporto con il mito della translatio music, its biblical tradition (Jubal), its studii (le colonne della conoscenza), e pagan equivalent (Pythagoras), their la sua forma complessa adottata a association with the myth of translatio partire dal XII secolo. Il modello studii (the pillars of knowledge), and iconografico fu concepito in Italia nel its syncretic form adopted from the Trecento e la forma ormai matura twelfth century onward. -
“NOAH” Matthew 24:37-39 I. Understanding the Physical World Of
“NOAH” B. 1656 years of population growth Matthew 24:37-39 1. Adam’s descendants through Cain’s - 7 Generations - Genesis 4:17-24 I. Understanding the physical world of Noah’s time - God Provided a. Cain - Enoch - Irad - Mehujael - Methushael - Lamech A. God Created the world - Genesis 1:1-2 - Day 1 b. Lamech -Jabal, Jubal, Tubal-cain, Naamah 1. Earth was formless 2. Adam’s descendants through Seth -10 generations - Genesis 5 2. Earth was empty a. Adam - Seth - Enosh - Kenan - Mahalalel - Jered - Enoch - 3. Darkness was over the service of the deep Methuseleh - Lamech - Noah 4. Spirit of God was hovering over the waters b. Noah - Shem, Ham and Japeth 5. Light is established 3. Noah was the first of Seth’s line to be born after the death of Adam 6. Time is established (morning and evening) 4. Average family size 5 - 7 children - Genesis 5 -the earth is rotating on it’s axis -“and had other sons and daughters..” B. God Created a perfect environment for life - Genesis 1:6-8 - Day 2 -A conservative range of population at the time of the flood 2 - 11.5 1. An expanse is created (our atmosphere) billion . (7 billion - the population today) Henry Morris The Genesis -God called it sky Record -78% nitrogen, 21% oxygen and 1% other gasses C. Advancements in Inovation 2. The expanse separated the waters 1. Cain built cities -the lower waters He called seas - Genesis 1:10 2. Jabal professional cattle-breeders and herders who lived near the cities 3. The water canopy 3.