A Modern Christian Perspective on Global Poverty in Light of Economic Globalization
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Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected]
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Fall 12-2016 The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shaker, Christiane, "The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes" (2016). Seton Hall University Dissertations and Theses (ETDs). 2220. https://scholarship.shu.edu/dissertations/2220 Seton Hall University THE “LAMB OF GOD” TITLE IN JOHN’S GOSPEL: BACKGROUND, EXEGESIS, AND MAJOR THEMES A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN THEOLOGY CONCENTRATION IN BIBLICAL THEOLOGY BY CHRISTIANE SHAKER South Orange, New Jersey October 2016 ©2016 Christiane Shaker Abstract This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀµνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁµαρτίαν τοῦ κόσµου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed. -
Adventist Eschatology in Relation to the Religious Left and the Religious Right
Journal of the Adventist Theological Society, 23/2 (2012):190-242. Article copyright © 2012 by Michael F. Younker. Adventist Eschatology in Relation to the Religious Left and the Religious Right Michael F. Younker Ph.D. Student, SDA Theological Seminary Andrews University 1. Introduction It is commonly understood that Seventh-day Adventist eschatology predicts that a Sunday Law in homage to Papal authority will be enacted in the United States and other nations in the final period of earth’s history preceding the Second Coming of Christ.1 Furthermore, despite its ultimate inevitability according to the sure word of prophecy, prior to such an enactment we are obligated to do all we reasonably can to delay this law by uplifting the importance of religious liberty.2 I affirm these beliefs. The 1 For a collection of Seventh-day Adventist thought leader Ellen White’s comments on this, see Donald Ernest Mansell, The Shape of the Coming Crisis (Nampa, ID: Pacific Press Publishing Association, 1998), 58-82. As White herself put it, “The Sabbath question is to be the issue in the great final conflict in which all the world will act a part,” Ellen White, Testimonies for the Church Volume Six, 352. 2 “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God's people [will] be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin. -
The Sin Offering No
Sermon #739 Metropolitan tabernacle Pulpit 1 THE SIN OFFERING NO. 739 A SERMON DELIVERED ON LORD’S-DAY MORNING, MARCH 10, 1867, BY C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE, NEWINGTON. “If the priest that is anointed do sin, according to the sin of the people; then let him bring for his sin, which he has sinned, a young bullock without blemish, unto the LORD for a sin offering.” Leviticus 4:3. IN the previous chapters of the book of Leviticus, you read of the burnt offering, the peace offering, and the meat offering—all types of our Lord Jesus Christ, as seen from different points of view. Those three sacrifices were sweet savor offerings, and represent the Lord Jesus in His glorious person and perfect righteousness as an offering of a sweet smell unto God. The chapter before us, the whole of which we shall require as a text, describes the sin offering, which although quite distinct from the sweet savor offerings, is not altogether to be separated from them, for the Lord Jesus Christ viewed in any light is very dear unto His Father, and even when beheld as a sin offering is elect and precious unto God, as we shall have to show you in the type before us. Still, the sin offering does not set forth the acceptance of the substitute before the Lord, but rather brings out the abhorrence which God has towards sin, the putting away from His holy presence of everything upon which sin is laid. This morning, if God shall enable us, we hope to impress upon your minds, first of all, the great evil of sin and secondly, the great and wonderful power of the blood of atonement by which sin is put away. -
Winnipeg Regional Mennonite‐Catholic Dialogue, Meeting No. 15
Minutes Winnipeg Mennonite‐Catholic Dialogue, Meeting No. 15 Meeting held on 25 May 2005 at St. Ignatius Parish Adult Education Centre Present: Elaine Baete, Adolf Ens, Irma Fast Dueck, Harold Jantz, Helmut Harder, Richard Lebrun, Henry Loewen, John Long, Luis Melo, Elaine Pinto, Michael Radcliffe, Linda Trenholm, and guest Brian Butcher. Regrets: Elaine Pinto 1. Helmut Harder began the meeting by thanking Michael Radcliffe for making the arrangements to have our meeting at St. Ignatius. Richard Lebrun introduced his grandson, Brian Butcher, who attended the meeting as a guest. 2. Sharing recent ecumenical experiences. a) Luis Melo reported on: i) The WDEDCE conference in Edmonton that (as president) he had planned in mid- February on “Catholic-Evangelical Relations.” This meeting brought together about 25 directors of ecumenism. ii) The document on “Mary, Grace and Hope in Christ,” which brings to an end the mandate of ARCIC II (the official RC-Anglican international dialogue). iii) Attendance at the national Anglican-Roman Catholic dialogue in Montreal just before the conclave. With respect to the transition of leadership in the Church, Luis commented on the significance of the presence of ecumenical and interfaith leaders at the funeral of John Paul II, and the fact that Brother Roger Schultz (founder of Taizé and a non-Catholic) was first in line to receive Holy Communion at the hands of Cardinal Ratzinger. Luis thought this was the fruit of the contact, friendship, and commitment to ecumenism of the late pope’s pontificate and in the Church since Vatican II. b) Mike Radcliffe reported attending a Catholic ecumenical meeting with Robert Polz of the Archdiocese of Winnipeg, completing his work with two Mennonites who had been following the Ignatian Spiritual Exercises under his direction, and spending two weeks in Russia (with his son) where he was very impressed with the beauty of the Orthodox liturgy, and came to appreciate the way in which the Orthodox venerate icons. -
Parashat Tazria Our Parasha Opens with the Laws of a Yoledet
Parashat Tazria Our parasha opens with the laws of a yoledet (a woman who gives birth). As we go through the section discussing these laws, we find a passuk that commands us to perform the mitzvah of brit milah on the eighth day, from which Chazal learn that the brit milah must be performed by day, not by night, and that it is performed even if the eighth day falls on Shabbat. This raises the following question, asked by both the Chizkuni and the Ohr HaChaim: Why does the Torah interrupt the halachot of yoledet with a passuk discussing brit milah? This passuk seemingly belongs in parashat Lech Lecha with the rest of the halachot of brit milah, not here in the middle of the halachot of yoledet! The Chizkuni and Ohr HaChaim suggest that we might have mistakenly thought that brit milah was performed on Shabbat only before kabbalat haTorah, but now that we have the mitzvah of Shabbat, the brit milah would be pushed to Sunday if the eighth day was Shabbat. This passuk therefore teaches us that even after kabbalat haTorah, brit milah on the eighth day trumps Shabbat. Although the answer of the Chizkuni and the Ohr HaChaim explains the necessity of this passuk, it doesn't seem to explain its seemingly incongruous placement in the middle of the section discussing yoledet! This, then, is our first question: What is the passuk of brit milah doing here in the middle of the parasha of yoledet? The Torah goes on to obligate the yoledet to bring a korban chatat (a sin-offering). -
A Historian Looks at the Evangelical Left in Moral Minority
RBC Feature Left behind? A historian looks at the evangelical left in Moral Minority By Vicki Sairs David R. Swartz. Photo by Lisa Weaver. Identifying yourself as an evangelical in a roomful then as a teacher and recruiter. of secular people can be awkward. You get the feeling Now he is an assistant professor of history at Asbury that everyone is slowly stepping back to give the fire- University, teaching courses in American history, Western breathing fundamentalist (that would be you) plenty of civilization, the sixties, and war in the American mem- breathing space. ory. David earned his Ph.D. in American history at the Of course, this is a slight overstatement, but only University of Notre Dame under the direction of George slight. Many Americans also associate evangelical Marsden and Mark Noll. Christians with radical right-wing politics. The less gener- Here are some of his thoughts on his book, why he ous among them go so far as to think that being born again wrote it, and what he hopes it will accomplish. makes you a warmonger. Happily, the world of evangelicals is much more com- Karin Granberg-Michaelson and Wes Michaelson, former top aide to plex than partisan stereotypes imply. If you want to know Senator Mark Hatfield and editor of Sojourners, marching in favor of just how complicated we born-again Christians can be, you a nuclear freeze in New York City in the late 1970s. Courtesy of the Joint Archives of Holland, Hope College, Holland, Michigan. might want to read David R. Swartz’s first book, Moral Minority: The Evangelical Left in an Age of Conservatism. -
SIN, PURIFICATION and SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals
SIN, PURIFICATION AND SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals Submitted by Olivier Randrianjaka In partial fulfillment of the requirements for the Degree of Doctor of Philosophy (PhD) VID Specialized University, Stavanger February 2020 i ABSTRACT This study is an analysis and comparison of rituals in two different settings. Due to its ancient content, the book of Leviticus has been negatively received or is simply ignored by most western Churches. They see the book of Leviticus as irrelevant to today’s Christians. This research grows out of the interest to find why Malagasy Christians feel at home when reading the book of Leviticus. My research starts from the hypothesis that there might be some identifiable correspondences between ancient rituals in the book of Leviticus and some traditional Malagasy rituals. These correspondences might be the rationale behind the familiarity of Malagasy readers with the book of Leviticus and hence their positive acceptance. All these rituals have to do with sin, purification and sacrifice. My research is divided into two main parts. In Part One, I study three rituals from the book of Leviticus, namely, the ritual purification relating to intentional and unintentional sins in Lev 4:1– 5:13, the postpartum ritual purification in Lev 12 and the global ritual purification on the Day of Atonement in Lev 16. Part Two is devoted to the study of three seleted traditional Malagasy rituals, namely, the ritual purification relating to violation of taboo (fady), the eighth day postpartum ritual purification of the Malagasy northern ethnic groups and the New Year royal bath ritual of purification called fandroana. -
The Techniques of the Sacrifice
Andm Univcrdy Seminary Stndics, Vol. 44, No. 1,13-49. Copyright 43 2006 Andrews University Press. THE TECHNIQUES OF THE SACRIFICE OF ANIMALS IN ANCIENT ISRAEL AND ANCIENT MESOPOTAMIA: NEW INSIGHTS THROUGH COMPARISON, PART 1' JOANNSCURLOCK ELMHURSTCOLLEGE Elmhurst, Illinois There is an understandable desire among followers of religions that are monotheistic and that claim descent from ancient Israelite religion to see that religion as unique and completely at odds with its surroundrng polytheistic competitors. Most would not deny that there are at least a few elements of Israelite religion that are paralleled in neighboring cultures, as, e.g., the Hittites: 'I would like to thank the following persons who read and commented on earlier drafts of this article: R. Bed, M. Hilgert, S. Holloway, R. Jas, B. Levine and M. Murrin. Abbreviations follow those given in W. von Soden, AWches Han&rterbuch, 3 301s. (Wiesbaden: Harrassowitz, 1965-1981); and M. Jursa and M. Weszeli, "Register Assyriologie," AfO 40-41 (1993/94): 343-369, with the exception of the following: (a) series: D. 0.Edzard, Gnda and His Dynarg, Royal Inscriptions of Mesopommia: Early Periods (RIME) 311 (Toronto: University of Toronto Press, 1997); S. Parpola and K. Watanabe, Neo-Assyrin Treatzes and Lq&y Oaths, State Archives of Assyria (SAA) 2 (Helsinki: Helsinki University Press, 1988); A. Livingstone, Court Poety and Literq Misceubnea, SAA 3 (Helsinki Helsinki University Press, 1989); I. Starr,QnerieJ to the Sungod, SAA 4 (Helsinki Helsinki University Press, 1990); T. Kwasrnan and S. Parpola, Lga/ Trama~~lom$the RoyaiCoz& ofNineveh, Part 1, SAA 6 (Helsinki Helsinki University Press, 1991); F. -
The Significance of Blood Sacrifice in the Old Testament
46 AFRREV, 10 (1), S/NO 40, JANUARY, 2016 An International Multidisciplinary Journal, Ethiopia Vol. 10(1), Serial No.40, January, 2016: 46-60 ISSN 1994-9057 (Print) ISSN 2070--0083 (Online) Doi: http://dx.doi.org/10.4314/afrrev.v10i1.5 The Significance of Blood Sacrifice in the Old Testament Allison, Charles S. Dept. of Philosophy & Religious Studies Faculty of Arts Niger Delta University, Wilberforce Island, Bayelsa State, Nigeria E-mail: [email protected] Tel: +2348029527740 Abstract Sacrifice does not appear to be foreign to Israel, because the surrounding nations practiced it. Undoubtedly, therefore, blood sacrifice in the Old Testament could be traced to Babylonian, Canaanite or Ancient Nomadic rituals and fellowship meals according to the New Concise Bible Dictionary. Undue reference made to Old Testament Blood Sacrifice, has become a contemporary basis for some clandestine activities in our society. The purpose of blood sacrifice in the Old Testament is, therefore, paramount. Studies of this nature find the Historical, Theological, Descriptive and Exegetical approach integral to its end product. It is noteworthy at this juncture to observe that some of the Old Testament sacrifices were non-bloody; but, the scope of this study is majorly on the Bloody sacrifices of the Old Testament. Moreover, the symbolic nature and significance of blood sacrifice in the Old Testament is the major stress area of the study. Consequently, it should be on record, that the use or misuse of blood sacrifice, outside the basic Old Testament prescription, by any mortal should, therefore, not only be kept on hold or at abeyance, but also be outrightly abrogated. -
Left Behind: the Evangelical Left and the Limits of Evangelical
LEFT BEHIND: THE EVANGELICAL LEFT AND THE LIMITS OF EVANGELICAL POLITICS, 1965-1988 VOLUME II A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by David R. Swartz ______________________________ George Marsden, Director Graduate Program in History Notre Dame, Indiana July 2008 TABLE OF CONTENTS VOLUME II CHAPTER EIGHT The Chicago Declaration and the Promise of a United Progressive Evangelical Front.....................................................................357 CHAPTER NINE Identity Politics: The Fragmentation of the Progressive Coalition ..................................................................................................415 CHAPTER TEN From Carter to Reagan: Left Behind by the Right...................488 CHAPTER ELEVEN The Limits of Evangelical Politics: The Evangelical Left in the 1980s........................................................................................547 APPENDIX A ..................................................................................................622 BIBLIOGRAPHY ..................................................................................................624 v CHAPTER EIGHT THE CHICAGO DECLARATION AND THE PROMISE OF A UNITED PROGRESSIVE EVANGELICAL FRONT Many adherents of the third way, acknowledging that forming small communities of “loving defiance” against the technocracy held limited potential for stimulating large-scale change, tempered their strictures of -
203 Born-Again Brethren in Christ: Anabaptism, Evangelicalism, And
Born-Again Brethren in Christ: Anabaptism, Evangelicalism, and the Cultural Transformation of a Plain People DEVIN C. MANZULLO-THOMAS* Abstract: This essay explores how, in the middle decades of the twentieth century, leaders and laypeople in the Brethren in Christ Church constructed, adopted, and deployed an evangelical identity. Initially, this new identity drew community members out of ethnic isolation and into the broader American society; at the same time, it enabled select church leaders to use evangelical venues to advance a decidedly theological critique of war and to reinforce religious practices of simplicity and humility. Later, some Brethren in Christ combined this evangelical identity with church traditions of simplicity and nonparticipation in war in order to advance arguments about pacifism and economic justice, thus contributing to the rise of a progressive evangelicalism. Ultimately, then, this evangelical identity allowed the Brethren in Christ to integrate themselves into American society while simultaneously maintaining a sense of religious and cultural particularity. In June 1933, scores of men, women, and children descended upon Lancaster County, Pennsylvania, for the yearly General Conference of the Brethren in Christ Church in North America. Delegates to the meeting filled their days with fellowship, vigorous debate about denominational issues, and spirited evangelistic preaching. The delegate roster showed that most attendees shared common surnames, all Swiss-German in origin: Hostetter, Brubaker, Wenger, Climenhaga, Herr, and Hoover.1 And as a photograph from the event attests, these church members and leaders embodied their distinctive religious values and cultural practices in visible ways (Figure 1). They donned clothing meant to set them apart: women wore ankle-length dresses in muted colors, head coverings, and bonnets, without jewelry or other adornment, while men wore dark suits with upright collars and no neckties. -
The Anabaptist Turn in Recent American Evangelical Historiography
The Not-So-Quiet in the Land: The Anabaptist Turn in Recent American Evangelical Historiography Devin C. Manzullo-Thomas David R. Swartz. Moral Minority: The Evangelical Left in an Age of Conservatism. Philadelphia: Univ. of Pennsylvania Press, 2012; Brantley W. Gasaway. Progressive Evangelicals and the Pursuit of Social Justice. Chapel Hill, NC: Univ. of North Carolina Press, 2014; Molly Worthen. Apostles of Reason: The Crisis of Authority in American Evangelicalism. New York: Oxford Univ. Press, 2014. In the historiography of North American Anabaptism, evangelicalism typically functions in one of two ways. Some Mennonite-produced analyses have depicted evangelicalism as a threat to Anabaptist distinctives, infiltrating and infecting thought and practice on peace, simple living, and the gathered church—a so-called declension thesis.1 By contrast, other scholarship— often produced by Anabaptist groups outside the denominational orbits of the (Old) Mennonite and the General Conference Mennonite churches— has envisioned evangelicalism as an ally to Anabaptist values. It argues that shared convictions have guided the two traditions toward mutual influence and fruitful dialogue—a kind of integration thesis.2 Whether focusing on 1 Examples of scholarship in this historiographical trajectory include most of the essays in C. Norman Kraus, ed., Evangelicalism and Anabaptism (Scottdale, PA: Herald Press, 1979); Theron F. Schlabach, Gospel Versus Gospel: Mission and the Mennonite Church, 1863-1944 (Scottdale, PA: Herald Press, 1980); Beulah Stauffer Hostetler, American Mennonites and Protestant Movements: A Community Paradigm (Scottdale, PA: Herald Press, 1987); Paul Toews, Mennonites in American Society, 1930-1970 (Scottdale, PA: Herald Press, 1996); and Calvin W. Redekop, Leaving Anabaptism: From Evangelical Mennonite Brethren to Fellowship of Evangelical Bible Churches (Kitchener, ON: Pandora Press, 1998).