God the Father Scriptures
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The Invention Of
How Did God Get Started? COLIN WELLS the usual suspects One day in the Middle East about four thousand years ago, an elderly but still rather astonishingly spry gentleman took his son for a walk up a hill. The young man carried on his back some wood that his father had told him they would use at the top to make an altar, upon which they would then perform the ritual sacrifice of a burnt offering. Unbeknownst to the son, however, the father had another sort of sacrifice in mind altogether. Abraham, the father, had been commanded, by the God he worshipped as supreme above all others, to sacrifice the young man himself, his beloved and only legitimate son, Isaac. We all know how things turned out, of course. An angel appeared, together with a ram, letting Abraham know that God didn’t really want him to kill his son, that he should sacrifice the ram instead, and that the whole thing had merely been a test. And to modern observers, at least, it’s abundantly clear what exactly was being tested. Should we pose the question to most people familiar with one of the three “Abrahamic” religious traditions (Judaism, Christianity, Islam), all of which trace their origins to this misty figure, and which together claim half the world’s population, the answer would come without hesitation. God was testing Abraham’s faith. If we could ask someone from a much earlier time, however, a time closer to that of Abraham himself, the answer might be different. The usual story we tell ourselves about faith and reason says that faith was invented by the ancient Jews, whose monotheistic tradition goes back to Abraham. -
"Breaking Ground" a Look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy
Verbum Volume 7 Issue 1 Article 11 December 2009 "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Frederick J. Flo St. John Fisher College Follow this and additional works at: https://fisherpub.sjfc.edu/verbum Part of the Religion Commons How has open access to Fisher Digital Publications benefited ou?y Recommended Citation Flo, Frederick J. (2009) ""Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381).," Verbum: Vol. 7 : Iss. 1 , Article 11. Available at: https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 This document is posted at https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 and is brought to you for free and open access by Fisher Digital Publications at St. John Fisher College. For more information, please contact [email protected]. "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Abstract In lieu of an abstract, below is the essay's first paragraph. "At the center of Christian dogma lies the worship of the Holy Trinity. Naturally, with every central focus comes controversy. Throughout history, the interpretation of the Trinity has created a tremendous amount of debate. -
Creation and God As One, Creator, and Trinity in Early Theology Through Augustine and Its Theological Fruitfulness in the 21St Century
Creation and God as One, Creator, and Trinity in Early Theology through Augustine and Its Theological Fruitfulness in the 21st Century Submitted by Jane Ellingwood to the University of Exeter as a dissertation for the degree of Doctor of Philosophy in Theology in September 2015 This dissertation is available for Library use on the understanding that it is copyright material and that no quotation from the dissertation may be published without proper acknowledgement. I certify that all material in this dissertation which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: _________Jane Ellingwood _________________________ 2 Abstract My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. -
God Among the Gods: an Analysis of the Function of Yahweh in the Divine Council of Deuteronomy 32 and Psalm 82
LIBERTY BAPTIST THEOLOGICAL SEMINARY AND GRADUATE SCHOOL GOD AMONG THE GODS: AN ANALYSIS OF THE FUNCTION OF YAHWEH IN THE DIVINE COUNCIL OF DEUTERONOMY 32 AND PSALM 82 A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF RELIGION IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY DANIEL PORTER LYNCHBURG, VIRGINIA MAY 2010 The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers. Copyright © 2010 by Daniel Porter All Rights Reserved. ii ACKNOWLEDGEMENTS To my wife, Mariel And My Parents, The Rev. Fred A. Porter and Drenda Porter Special thanks to Dr. Ed Hindson and Dr. Al Fuhr for their direction and advice through the course of this project. iii ABSTRACT The importance of the Ugaritic texts discovered in 1929 to ancient Near Eastern and Biblical Studies is one of constant debate. The Ugaritic texts offer a window into the cosmology that shaped the ancient Near East and Semitic religions. One of the profound concepts is the idea of a divine council and its function in maintaining order in the cosmos. Over this council sits a high god identified as El in the Ugaritic texts whose divine function is to maintain order in the divine realm as well on earth. Due to Ugarit‟s involvement in the ancient world and the text‟s representation of Canaanite cosmology, scholars have argued that the Ugaritic pantheon is evidenced in the Hebrew Bible where Yahweh appears in conjunction with other divine beings. Drawing on imagery from both the Ugaritic and Hebrew texts, scholars argue that Yahweh was not originally the high god of Israel, and the idea of “Yahweh alone” was a progression throughout the biblical record. -
I. the Word of God Is Everything We Need II. God Has Given Us
What people need to understand today is that the truth is important. What you beLieve to be true is important, because it wiLL determine how you see Life and how you Live your Life. It wiLL determine your abiLity to understand Life and obey God. Truth exists because God is trustworthy. The biblical understanding of truth is that all truth comes from God. God has breathed life into all of Scripture. It is useful for teaching us The entirety of Your word is truth, and every one of Your what is true. It is useful for correcting our mistakes. It is useful for righteous judgments endures forever. PsaLm 119:160 making our lives whole again. It is useful for training us to do what is right. By using Scripture, a man of God can be completely prepared Truth is a gift that God gives to mankind. As we honor that to do every good thing. 2 Timothy 3:16-17 NIRV truth by believing in it and living by it we are blessed and preserved because of it. I. The Word of God is Everything We Need 4. God’s Word is to be obeyed as God directLy telling us what to do. It has been written, Man shall not live and be upheld and sustained by bread alone, but by every word that comes forth from the mouth of When God commands, we are to obey. When he asserts, we are God. Matthew 4:4 (AMP) to believe Him. When he promises, we are to embrace and trust those promises; thus, we respond to the sheer authority of For the Christian, the Bible is the measuring rod, and final word God’s word. -
Elohim and Jehovah in Mormonism and the Bible
Elohim and Jehovah in Mormonism and the Bible Boyd Kirkland urrently, the Church of Jesus Christ of Latter-day Saints defines the CGodhead as consisting of three separate and distinct personages or Gods: Elohim, or God the Father; Jehovah, or Jesus Christ, the Son of God both in the spirit and in the flesh; and the Holy Ghost. The Father and the Son have physical, resurrected bodies of flesh and bone, but the Holy Ghost is a spirit personage. Jesus' title of Jehovah reflects his pre-existent role as God of the Old Testament. These definitions took official form in "The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve" (1916) as the culmination of five major stages of theological development in Church history (Kirkland 1984): 1. Joseph Smith, Mormonism's founder, originally spoke and wrote about God in terms practically indistinguishable from then-current protestant the- ology. He used the roles, personalities, and titles of the Father and the Son interchangeably in a manner implying that he believed in only one God who manifested himself as three persons. The Book of Mormon, revelations in the Doctrine and Covenants prior to 1835, and Smith's 1832 account of his First Vision all reflect "trinitarian" perceptions. He did not use the title Elohim at all in this early stage and used Jehovah only rarely as the name of the "one" God. 2. The 1835 Lectures on Faith and Smith's official 1838 account of his First Vision both emphasized the complete separateness of the Father and the Son. -
Experiencing God: God Speaks by the Holy Spirit Through Bible and Prayer
• OCTOBER 5 • EXPERIENCING GOD: GOD SPEAKS BY THE HOLY SPIRIT THROUGH BIBLE AND PRAYER Reality #4: God speaks by the Holy Spirit through the Bible, prayer, circumstances, and the church to reveal Himself, His purposes, and His ways. Hebrews 1:1, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets…” When God spoke: 1. It was usually unique to that individual 2. He gave enough specific directions to do something now (Exodus 3:16-22) God speaks by the Holy Spirit 1 Corinthians 3:16, “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” John 16:13-14, “When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.” 1. God reveals Himself - because He wants you to have faith to believe He can do what He says. Leviticus 19:1-2, “And the Lord spoke to Moses, saying, ‘Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the Lord your God am holy.’” 2. -
2 Lord Or Jehovah
2 LORD OR JEHOVAH THE second name of God revealed in Holy Scripture, the name "Jehovah," which we translate "LORD," shews us qualities in God, which, though they are contained, can hardly be said to be expressed, in the first name, "Elohim." (Note: I may perhaps say here, for those who do not read Hebrew, that, in our Authorised Version, wherever we find the name "GOD" or "LORD" printed in capitals, the original is "Jehovah," (as in Gen. 2:4, 5, 7, 8, &c.; Gen. 6:5, 6; 15:2; 18:1, 13, 19, 22, 26; Ezek. 2:4; 3:11, 27; Obad. 1:1.) Wherever we find "God," (as in Gen. 1 throughout, and in countless other passages,) it is "Elohim." Where we find "Lord," (as in Gen. 15:2; 18:3, 27, 30, 31, 32; and constantly in the prophecies of Ezekiel,) it is "Adonai." Thus "LORD God" (in Gen. 2:4, 5, 7, 8, and elsewhere,) is "Jehovah Elohim;" while "Lord GOD" (in Gen. 15:2, and Ezek. 2:4, and elsewhere,) is "Adonai Jehovah." I may add that wherever the name "Jehovah" stands alone, (as in Gen. 4:1, 3, 4, 6, 9, &c.) or is joined with "Elohim," (as in Gen. 2:4, 5, &c.,) it is always written in Hebrew with the vowel points of "Adonai:" where "Adonai" is joined to "Jehovah," (as in Gen. 15:2; Ezek. 2:4, &c.) "Jehovah" is written with the vowel points of "Elohim." For the Jews scrupulously avoided pronouncing the name "Jehovah," always reading "Adonai" for "Jehovah," except where "Adonai" is joined to "Jehovah," (as in Gen. -
Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
You Will Be Like the Gods”: the Conceptualization of Deity in the Hebrew Bible in Cognitive Perspective
“YOU WILL BE LIKE THE GODS”: THE CONCEPTUALIZATION OF DEITY IN THE HEBREW BIBLE IN COGNITIVE PERSPECTIVE by Daniel O. McClellan A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Craig Broyles, PhD; Thesis Supervisor ................................................................................ Dr. Martin Abegg, PhD; Second Reader TRINITY WESTERN UNIVERSITY December, 2013 © Daniel O. McClellan Table of Contents Chapter 1 – Introduction 1 1.1 Summary and Outline 1 1.2 Cognitive Linguistics 3 1.2.1 Profiles and Bases 8 1.2.2 Domains and Matrices 10 1.2.3 Prototype Theory 13 1.2.4 Metaphor 16 1.3 Cognitive Linguistics in Biblical Studies 19 1.3.1 Introduction 19 1.3.2 Conceptualizing Words for “God” within the Pentateuch 21 1.4 The Method and Goals of This Study 23 Chapter 2 – Cognitive Origins of Deity Concepts 30 2.1 Intuitive Conceptualizations of Deity 31 2.1.1 Anthropomorphism 32 2.1.2 Agency Detection 34 2.1.3 The Next Step 36 2.2. Universal Image-Schemas 38 2.2.1 The UP-DOWN Image-Schema 39 2.2.2 The CENTER-PERIPHERY Image-Schema 42 2.3 Lexical Considerations 48 48 אלהים 2.3.1 56 אל 2.3.2 60 אלוה 2.3.3 2.4 Summary 61 Chapter 3 – The Conceptualization of YHWH 62 3.1 The Portrayals of Deity in the Patriarchal and Exodus Traditions 64 3.1.1 The Portrayal of the God of the Patriarchs -
Trinitarian' Pneumatology in the New Testament? -Towards An
'TRINITARIAN' PNEUMATOLOGY IN THE NEW TESTAMENT?-ToWARDS AN EXPLANATION OF THE WORSHIP OF JESUS ... MAx TURNER. Members of the British New Testarnent Society have spent considerable time and energy on the important questions of when, how and why Jesus came to be worshipped as God.' Very much less time has been spent on the status of the Spirit, and a trawl through the massive secondary literature of our discipline catches rela tively few relevant fish. There are I think at least two obvious explanations for this. One is what Professor Hurtado has called 'the binitarian shape of early Christian worship' - that is, it appears that in the apostolic church cultic veneration was offered to the Father and to the Son, but not apparently to the Spirit.2 We have to wait for the 2nd Century Martyrdom and Ascension of Isaiah (9.33-36) before we encounter worship addressed to the Spirit. Second, debates about the personhood of the Spirit are understood to be secondary to and even largely parasitic on the Christo logical debates. One first settles the question of the divinity of Jesus, this establishes the all important principle of plurality within the unity of God; then one can set about the relatively minor mopping up operation with respect to the Spirit. Arthur Wainwright comments: The Spirit seems to have been included in the doctrine of God almost as an afterthought about which men had no strong feelings, either favourable or hostile'.] Wainwright was speaking, of course, about Patristic developments, but one could apply it (mutatis mutandis) to NT scholarship. -
We Believe in One God, the Father, the Almighty, Maker of Heaven and Earth, of All That Is Seen and Unseen
NICENE CREED (Professed at Sunday Mass) We believe in one God, the Father, the Almighty, Maker of heaven and earth, of all that is seen and unseen. We believe in one Lord Jesus Christ, the only Son of God, eternally begotten of the Father; God from God, Light from Light, true God from true God; begotten not made, one in being with the Father. Through Him all things were made. For us men and for our salvation He came down from heaven. By the power of the Holy Spirit He was born of the Virgin Mary and became man. For our sake He was crucified under Pontius Pilate. He suffered, died, and was buried. On the third day He rose again, in fulfillment of the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and His kingdom will have no end. We believe in the Holy Spirit, the Lord, the Giver of life, who proceeds from the Father and the Son. With the Father and the Son He is worshipped and glorified. He has spoken through the prophets. We believe in one, holy, catholic, and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead and the life of the world to come. Amen. APOSTLE'S CREED (used with the holy rosary) I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried.