Oct. 28: Genesis 6-25:18; Richard Friedman, “Torah and Covenant
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LAW of CHRIST - NEW COVENANT by Donna Dorsey Wulfemeyer Updated 2020
LAW OF CHRIST - NEW COVENANT By Donna Dorsey Wulfemeyer Updated 2020 The Law of Christ states that we can’t be good enough or righteous enough to enter heaven by following the Law and The Prophets. It says we need to believe in Jesus as our Messiah (savior). His death for us is what makes us righteous in God’s sight. For our salvation, which can never be earned, God simply asks us to love him, love others (both believers and non-believers) and believe in God’s son. The NT contains hundreds of commands. All of them come under the general heading of love. Everything He commands is an expression of love. This I believe is the Law of Christ and this fulfills all that was said in the Law and the prophets without the need to look at a check list of demands. Jesus asked believers to love each other in order to show the world we are his followers because in doing so we follow his example for living. Receiving our righteousness from God thru Jesus, not the law, explains the Law of Christ which is the New Covenant. Prior to Christ the law was a list of do’s and don’ts that were created to help people live peaceably with God and others. However people were unable to keep the commandments so the blood of animals was shed on our behalf. After Jesus was the final sacrifice, the Law of Christ took effect; by belief in Christ all our sins are covered/removed and we are made righteous in God sight. -
Torah: Covenant and Constitution
Judaism Torah: Covenant and Constitution Torah: Covenant and Constitution Summary: The Torah, the central Jewish scripture, provides Judaism with its history, theology, and a framework for ethics and practice. Torah technically refers to the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). However, it colloquially refers to all 24 books of the Hebrew Bible, also called the Tanakh. Torah is the one Hebrew word that may provide the best lens into the Jewish tradition. Meaning literally “instruction” or “guidebook,” the Torah is the central text of Judaism. It refers specifically to the first five books of the Bible called the Pentateuch, traditionally thought to be penned by the early Hebrew prophet Moses. More generally, however, torah (no capitalization) is often used to refer to all of Jewish sacred literature, learning, and law. It is the Jewish way. According to the Jewish rabbinic tradition, the Torah is God’s blueprint for the creation of the universe. As such, all knowledge and wisdom is contained within it. One need only “turn it and turn it,” as the rabbis say in Pirkei Avot (Ethics of the Fathers) 5:25, to reveal its unending truth. Another classical rabbinic image of the Torah, taken from the Book of Proverbs 3:18, is that of a nourishing “tree of life,” a support and a salve to those who hold fast to it. Others speak of Torah as the expression of the covenant (brit) given by God to the Jewish people. Practically, Torah is the constitution of the Jewish people, the historical record of origins and the basic legal document passed down from the ancient Israelites to the present day. -
From Ark of the Covenant to Torah Scroll: Ritualizing Israel’S Iconic Texts
Syracuse University SURFACE Religion College of Arts and Sciences 2014 From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts Syracuse University Follow this and additional works at: https://surface.syr.edu/rel Part of the Biblical Studies Commons, History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation James W. Watts, "From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts," pre- publication draft, published on SURFACE, Syracuse University Libraries, 2014. This Book Chapter is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. From Ark of the Covenant to Torah Scroll: Ritualizing Israel’s Iconic Texts James W. Watts [Pre-print version of chapter in Ritual Innovation in the Hebrew Bible and Early Judaism (ed. Nathan MacDonald; BZAW 468; Berlin: De Gruyter, 2016), 21–34.] The builders of Jerusalem’s Second Temple made a remarkable ritual innovation. They left the Holy of Holies empty, if sources from the end of the Second Temple period are to be believed.1 They apparently rebuilt the other furniture of the temple, but did not remake the ark of the cove- nant that, according to tradition, had occupied the inner sanctum of Israel’s desert Tabernacle and of Solomon’s temple. The fact that the ark of the covenant went missing has excited speculation ever since. It is not my intention to pursue that further here.2 Instead, I want to consider how biblical literature dealt with this ritual innovation. -
God's Covenant with Abraham
SESSION SEVEN God’s Covenant With Abraham SESSION SUMMARY In this session, we will learn that God is a covenant-making God, not a contract-keeping one. Because of sin, the people on earth had been separated from God and from one another, but God chose one man, one family, through whom He promised to reverse the separation of Eden (separation from God) and the separation of Babel (separation from one another). This promise was later fulfilled through Abraham’s descendant—Jesus of Nazareth. And this promise continues to be fulfilled today through the mission of Jesus’ church as peoples from all over the world become part of God’s family through faith in the gospel. SCRIPTURE Genesis 12:1-4; 15:1-6; 17:1-14 66 Leader Guide / Session 7 THE POINT God chooses a nation through which He will reverse the curse of sin and reclaim the world as His kingdom. INTRO/STARTER 5-10 MINUTES Option 1 Trends show that people wait longer to get married and that fewer people get married today than in times past. But even though culture is changing, Americans are still fascinated with marriage. How else can you explain the popularity of shows like “The Bachelor”? The contestants are not just looking for a relationship, but for a person to marry. And viewers keep tuning in to see what happens. People are captivated by the idea of marriage, and for good reason. Marriage is a covenant relationship where a man and a woman make promises that bind them to each other for the rest of their lives. -
LAW and COVENANT ACCORDING to the BIBLICAL WRITERS By
LAW AND COVENANT ACCORDING TO THE BIBLICAL WRITERS by KRISTEN L. COX (Under the Direction of Richard Elliott Friedman) ABSTRACT The following thesis is a source critical analysis of the law and covenant in the Torah of the Hebrew Bible. Specifically I analyze the presentation of the Israelite Covenant in the Sinai Pericope and in Deuteronomy. I present the argument that, while the biblical writers are influenced by the formula of the ancient Near Eastern treaty documents, they each present different views of what happened at Sinai and what content is contained in the law code which was received there. INDEX WORDS: Covenant, Treaty, Law, Israelite law, Old Testament, Hebrew Bible, Torah, Sinai Pericope, Israelite Covenant, Abrahamic Covenant, Davidic Covenant, Noahic Covenant, Suzerain-vassal treaty, Royal grant, ancient Near Eastern law codes LAW AND COVENANT ACCORDING TO THE BIBLCAL WRITERS by KRISTEN L. COX BA , The University of Georgia, 2008 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2010 © 2010 Kristen L. Cox All Rights Reserved LAW AND COVENANT ACCORDING TO THE BIBLICAL WRITERS by KRISTEN L. COX Major Professor: Richard Elliott Friedman Committee: William L. Power Wayne Coppins Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia May 2010 iv DEDICATION I dedicate this work to my all of my family. My mother has been my source of strength every day. My father who passed away my freshman year continues to be my source of inspiration for hard work, integrity and perseverance. -
Covenant PREPARE
COVENANT PREPARE Genesis 17:1-8 We are recipients of God’s love, but not because we earn it. This is abundantly clear in this story of God coming to a childless, elderly couple and making a seemingly ridiculous promise that they would become the ancestors of countless offspring. God initiated this everlasting covenant with humanity—not the other way around. Although Abraham and Sarah were the first to benefit, the covenant wasn’t just for them—it was for all people. The promise of land and a multitude of descendants was a big deal at the time, because owning land and having descen- dants was how people lived on after death. Still, that paled in comparison to the most significant covenant promise— God’s promise in Genesis 17:8 that “I will be their God.” This promise is the foundation of Judaism, Christianity, and Islam, because it established the relationship between God and God’s people. The covenant is a sign that we are loved, even though we probably don’t deserve it. Despite our sin and rebellion, God is active in our lives through promise and presence. God did tell Abraham to “be blameless.” Spoiler alert: Abraham did not stay blameless. And yet the promise of the covenant remained. God is faithful even when we are not. Genesis 15:5-6 Romans 4:1-5 Mark 14:22-25 In the ancient world, a woman’s value Writing to the church in Rome, Paul With his disciples, Jesus celebrated was traditionally defined by her ability corrected the idea that only Jews are the Jewish Passover, the remem- to provide heirs. -
Religious Studies
RELIGIOUS STUDIES Religious Studies An Introduction to Themes in the Old Testament Unit AS 3 Specification Section Page Introduction 2 1. Covenant and Election 3 2. The Career of King David and the Purpose of the Davidic Narratives 7 3. The Relationship Between Kingship and Prophecy 10 4. Prophecy and the Prophet Amos 13 5. Other Aspects of Human Experience 15 Glossary 23 RELIGIOUS STUDIES Introduction In using the following materials it should be noted that: • The web-sites are intended only to prompt discussion • Each comes with its particular perspective and other perspectives must be considered (see the definition of “Hermeneutics” in the glossary) • The substantive notes for each theme of this course contain a much more in-depth discussion in light of scholarly opinion and debate • The book by Birch, Brueggemann, Fretheim, and Petersen, A Theological Introduction to the Old Testament, should also be consulted pg 2 RELIGIOUS STUDIES 1. Covenant and Election Learning Objective – demonstrate knowledge and understanding of, and critically evaluate the term covenant, including: the theological concept, context, and purpose of covenants including God’s election and call of the ‘chosen people’ as shown in the Noahic (Genesis 9:1–17), Abrahamic (Genesis 12:1–9, Genesis 17:1–27) and Mosaic (Exodus 19:1–15, Exodus 20:1–17) covenants. © Saklakova/iStock/Thinkstock.com A covenant is a solemn and binding treaty or agreement. Covenants can be conditional/ bilateral or unconditional/unilateral. There are four main covenants in the Old Testament: the Noahic, Abrahamic and Davidic, which are unconditional/unilateral; and the Mosaic, which is conditional/bilateral. -
Jewish Law Research Guide
Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities. -
Richard Elliott Friedman CV
Richard Elliott Friedman Curriculum Vitae 1 __________________________________________________________________________________ Curriculum Vitae ____________________________________________________________________________________________________________ Richard Elliott Friedman Office: Department of Religion Peabody Hall University of Georgia Athens, GA 30602 Website: richardelliottfriedman.com Professional: Ann and Jay Davis Professor of Jewish Studies, University of Georgia, 2006-present Professor of Religion, University of Georgia, 2006-present Katzin Professor of Jewish Civilization Emeritus, University of California, San Diego, 2006-present Visiting Professor, University of Haifa, Summer, 2013 Katzin Professor of Jewish Civilization, University of California, San Diego, 1994-2006 Professor of Hebrew and Comparative Literature, University of California, San Diego, 1987-2006 Associate Professor of Hebrew and Comparative Literature, 1982-1987 Assistant Professor of Hebrew and Comparative Literature, 1976-1982 Visiting Fellow, Clare Hall, University of Cambridge, England, Spring Term, 1988 Visiting Scholar, Oxford Centre for Postgraduate Hebrew Studies, Oxford, England, Fall Term, 1984 City of David Project, Excavations of Biblical Jerusalem, Institute of Archaeology, The Hebrew University, 1981, 1983, 1984, 1985 Senior Fellow, American Schools of Oriental Research, Albright Institute of Archaeological Research, Jerusalem, 1997-1998 Education: Th.D., Harvard University, 1978 (Hebrew Bible, Near Eastern Languages and Civilizations) Th.M., -
A New Heaven, a New Earth, and a New Covenant Jeremiah 31:31-34; Revelation 21:1-6A January 1, 2016 – New Years Day; First Sunday After Christmas
A New Heaven, a New Earth, and a New Covenant Jeremiah 31:31-34; Revelation 21:1-6a January 1, 2016 – New Years Day; First Sunday after Christmas The Lord spoke to Jeremiah saying, “I will make a new covenant with my people. It won’t be like the covenant I made with their ancestors, when I brought them out of Egypt. This time I will put my law within them. I will write my covenant on their hearts, and I will be their God, and they will be my people.” The concept of covenant was, and still is tremendously important to the Judeo-Christian Community. A covenant is a type of oath, a binding commitment between two parties, made in front of witnesses, and frequently sealed with a covenantal sign. The book of Exodus calls the Torah, the first five books of the Bible, the Book of the Covenant.(Ex. 24:7) In Genesis, God establishes a covenant with Noah and his descendants that never again will God flood the earth. And God places a rainbow in the sky as a sign of that covenant. Eight chapters later, God establishes a covenant with Abraham – a promise of land and descendants; and seals the covenant with the sign of circumcision. Psalm 89 speaks of God’s covenant with David – a promise of God’s steadfast love, forever. But perhaps most important is the Sinai Covenant in which God presents the law and the commandments to Moses. It was in Sinai that God told God’s people, “This is how you should live; this is what it means to be the people of God.” Now, approximately seven hundred years later, in the prophetic age, Jeremiah speaks of a new covenant that is written on the hearts of God’s people. -
The Nexus Between Religions and Federalism in Asia
0010.1177/0032321717731660Political StudiesHe et al. research-article2017 Article 1 Political Studies 1 –18 2 The Covenant Connection © The Author(s) 2017 3 Reprints and permissions: Reexamined: The Nexus sagepub.co.uk/journalsPermissions.nav 4 https://doi.org/10.1177/0032321717731660DOI: 10.1177/0032321717731660 5 between Religions and journals.sagepub.com/home/psx 6 7 Federalism in Asia 8 9 10 11 1 2 Baogang He , Laura Anne Allison 12 and Michael Breen2 13 14 15 16 Abstract 17 The covenant connection thesis forms an important basis from which to understand the religious 18 source of federalism. Yet with its Judeo-Christian roots, to what extent does it apply to Asian 19 countries that have different religious traditions? In this article, we explore whether the covenant 20 connection thesis is relevant to Asian federalism in the context of Muslim-, Hindu-, and Buddhist- 21 majority countries. We find that while the presence or absence of a covenantal tradition within a 22 religion can partially explain acceptance of, or resistance to, federalism, there are other religious features that also play a role. These include the extent to which traditional religious organizations 23 are internally centralized, the extent to which religion and state governance are intertwined or 24 separate from each other, and the extent to which a religion that constitutes the core national 25 identity is threatened by other religions that are or may be empowered by federal arrangements. 26 27 28 Keywords 29 comparative federalism, covenant connection, religious traditions, federalism in Asia, religious perspective on federalism 30 31 Accepted: 23 August 2017 32 33 34 35 Introduction 36 In Asia, the correlations between religions and federalism are puzzling and reveal some 37 striking patterns. -
Convocation 2008
The Fifty-Fourth Annual Co11vocation Exercises of COVENANT COLLEGE THURSDAY, AUGUST 2 8 2008, I I :00 A.M . ~ COVENANT COLLEGE IN ALL THINGS CHRIST PREEMINENT PROGRAM PRESIDE T IEL B. NIELSON, PRESIDING Organ Prelude ........................................................... Mr. Robert B. Hobgood '09 Processional ........................................................... Student Pipe and Drum Corps Invocation ..................................................................... Professor \Nilli-1m C. r.Iate English Hymn 76 .................................................. "Praise, My Soul, the King of Heaven" Reading of Scripture .................................................. Professor Sarah L. Huffines English ConvocaLion Address ............................................... Professor Kenneth J. Stewart Refmwed Flllth: Recovering tbe Ongmal Vis1011 Tbco/ogiw/ Studies Hymn 644 ................................................... "May the Mind of Chrisl My Savior" Installation of 'ew Facult) Member ........................................ President Nielson Mrs. Claire Slavovsky ,-fo·istrmt Professor of Co1111111111imtio11 Prayer oflnstaHauon ....................................................... Professor Jeffrey B. Hall Vice President for Amdemic Affairs Introduction of New Students ................................... Professor Rodney E. Mi ller Denn of Record.< Ceremony of Commirment ....................................................... President Nielson Dedication of Brock Hall .........................................................