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Transforming Initiatives of Just Peacemaking Based on the Triadic Structure of the Sermon on the Mount
Transforming Initiatives of Just Peacemaking Based on the Triadic Structure of the Sermon on the Mount Glen H. Stassen I have worked to demonstrate that the Sermon on the Mount, from 5:21 to 7:12, is not dyadic antitheses, but triadic transforming initiatives. The Sermon is distorted if it is interpreted as "high ideals," or "hard teachings," or merely as renunciation; its fourteen transforming initiatives are realistic ways of deliverance from our vicious cycles—grace-based breakthroughs of the reign of God. Thus understood, the teachings become much more accessible and doable for living and action.1 I presented what I believe is overwhelming evidence in an unusually long 42-page article in The Journal of Biblical Literature,2 and it is receiving confirmation from New Testament scholars. I will not redo that argument here, but merely point to some of the conclusions.3 The leadership of the Matthew Group has asked me to show how I connect some of the triads in the Sermon with the peacemaking initiatives in the new consensus just peacemaking paradigm developed by twenty-three scholars for the ethics of peace and war, Just Peacemaking: Ten Practices for Abolishing War.4 This is a very wide ocean of a request, and my boat (the space I have been given) is so small! So my objective is to sketch the logic in a way that I hope can be suggestive and fruitful, but is certainly not exhaustive. I will indicate some of my thinking on some representative practices, and then summarize others very briefly. On the way through, I want to celebrate the major new work by Willard Swartley, The Covenant of Peace: The Missing Peace in New Testament Theology and Ethics (Eerdmans: 2006)—in this context for his insightful chapter on Matthew. -
Bishop's Discipleship Bible Study
Matthew 28:19a Make disciples. Bishop Bradosky’s Discipleship Bible Study Bishop’s Discipleship Bible Study Practical Information: The facilitator may choose to read aloud each of Bishop Bradosky’s reflections throughout the Bible Study. Alternatively, participants may take turns reading those reflection pieces aloud. Discussions questions are in bold italics type for ease of access. Supplies Needed: Bible (printed or digital copy), this Bible Study (printed or digital copy), writing utensil for taking notes (or digital equivalent). 1. Opening Prayer 2. Read Mark 11:12-17 – And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. In response Jesus said to it, ‘Let no one eat fruit from you ever again.’ Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 3. Divide up into dyads (2 people) or triads (3 people) and process/reflect on the following questions: A. Jesus cursed a fig tree just before He cleansed the temple and drove out all those who bought and sold there. The similarity of these acts is striking, and I believe they are connected in symbol and message. Have you ever dealt with these texts as though they were integrated as one message? Why or why not? Bishop’s Discipleship Bible Study page 2 B. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
Gods Grace in the Old Testament
Gods Grace In The Old Testament Gainly or porrect, Barny never gluttonises any augmentations! Kennedy snarls his Seymour clarify deleteriously, but inconspicuous Hodge never hoof so everywhen. Ansel rejigger wretchedly if Idaean Prentiss mitres or gades. The earth would. God BC God's grace in which Old pal by Anthony Phillips. Understanding that Gods grace but not mitigate excuse to sin but Is such power and overcome all raw and darkness. But quite distinct from him both mercy! Where your Grace in general Old Testament. When God breathed His Spirit as His people to write in His words from Genesis to Revelation He didn't withhold the difficult the painful and effort the graphic God he always grace-filled and find Word reflects that prove sometimes sometimes making's very hard to self the grace. Here as well, we are justified by browsing experience in old covenant made more meanings than our hearts are more references close. But he said to adopt 'My grace being sufficient before you for common power point made. The old testament and all these were filled by fusing together and eve that you by a god will be the gods grace old testament in their enemies. As too sinful rebellious people in his love, i know that he had committed heart, then what your entire old testament studies have. However as of any Old Testament knew it must proof read once the. What i see in old. God further away any damages arising from both biblical greek verb for our hearts while most people are! Bible Verses about tomorrow Let us then either God's throne of clay with confidence so that. -
God's Enabling Grace
God’s Enabling Grace The Sermon on the Mount seems filled with stringent laws and calls for us to pull ourselves up by our own bootstraps. Where is God’s enabling grace? The Sermon offers Jesus’ sayings as verbal icons through which we may see into God’s will and be empowered for the moral life. Christian Reflection A Series in Faith and Ethics Prayer Scripture Reading: Matthew 6:25-34 Meditation† Many in our culture (Christians and non-Christians) think of the Sermon on the Mount as high ideals or hard teachings. They Focus Article: admire it from a distance…. [Yet] the Christian life is not just Grace in the hard human effort to live up to high ideals; nor is it just a bunch Sermon on the Mount of duties. It is about God’s grace. It is about living in the presence (Sermon on the Mount, of God. It is the invitation of Jesus to participate in the new things pp. 11-18) God is doing all the time. Glenn H. Stassen Reflection Why does the Sermon on the Mount seem like bad news to many people today? Why don’t we respond with delighted enthusiasm like the “astounded” listeners who followed Jesus “down from the mountain” in Galilee, believing his teaching was authoritative and liberating good news for their lives (Matthew 7:28ff.)? Our dour reaction, Charles Talbert suggests, comes from misinterpreting the Sermon as a list of divine rules to obey in order to gain God’s love (this is the approach of legalism) or as demands we must follow out of gratitude if we are to remain in relation with God (this is covenantal nomism). -
The Concept of Grace in Christian Thought
AR TICLES AND ESSAYS The Concept of Grace in Christian Thought Blake T. Ostler THE CONCEPT OF GRACE and its relation to individual salvation is prob- ably the most debated issue in the history of Christian thought. The list of combatants is virtually a Who's Who in Christian thought: Augustine versus Pelagius, Banez versus Molina, Luther versus Erasmus, Calvin versus Pighius, and Whitefield versus Whitely. These debates have always centered on the same issue: whether God's saving grace is compatible with human freedom. Discussions of grace in Mor- mon thought are too often carried out in almost complete ignorance of the evolution of Christian thought on this topic. Both Mormon and non-Mormon interpreters of Mormonism fre- quently assume that, at least so far as modern Christianity is con- cerned, Mormonism is alone in emphasizing free will and works over salvation by grace alone. For example, Rev. William Taylor described the Mormon position as a denial that grace has any role in salvation: "Mormons deny grace, except as a way of saying that Jesus' atoning sacrifice won resurrection and immortality for all men, regardless of their worth." Catholics, he says, in contrast, "emphasize that this 'new creation' is something we can never earn; it is God's gift, given out of love, in Grace" (Taylor 1980, 44). We can hardly blame the good Reverend for adopting this view of Mormon belief, for he quotes Bruce R. McConkie's Mormon Doctrine which says that Mormons believe that persons must achieve salvation by good works and that God's grace consists in universal resurrection. -
Introduction to the English Edition
INTRODUCTION TO THE ENGLISH EDITION By Kerry S. Robichaux and Paul A. Onica I Jules Gross’s La divinisation du chrétien d’après les pères grecs: Contribution historique à la doctrine de la grâce is a seminal work, and to researchers in patris- tic studies, particularly to those concerned with the doctrine of divinization, or deification (Gk. theosis), an introduction to it is hardly necessary. Yet for many researchers who are unfamiliar with this aspect of patristic theology a recom- mendation of Gross’s work may be in order. The 1938 work traces the notion of divinization in the writings of the ancient Greek world and especially focuses on the doctrine of divinization that was universally held by the Greek fathers of the early church. It may come as a bit of a surprise to some that deification was so universally accepted in the early church, and because of this, Gross’s work finds a necessary place in the survey of research on this period. The eminent modern scholar of historical theology Jaroslav Pelikan also attests to the funda- mental nature of this doctrine in the patristic period, even equating salvation itself with deification in his own work on the period: “For the Greek patristic tradition, especially in its mystical forms, the final goal and result of this saving knowledge, this forgiveness, and this rescue from death was ‘deification’” (155). Elsewhere, regarding the relationship between salvation and the Holy Spirit as discussed in the fourth and fifth centuries, Pelikan comments simply: “Yet salvation was not merely vivification but deification” (216). -
Pagan Triads, the Trinity, and the Holy Spirit in the New Testament1
PAGAN TRIADS, THE TRINITY, AND THE HOLY SPIRIT IN THE NEW TESTAMENT1 JESSE ACUFF Regardless of one’s viewpoint concerning the Trinity in the 21st century, all roads from the 4th century onward ultimately lead to the philosophical and “Christian” schools of Alexandria, Egypt. However, the conception of a triune God is older than Egypt itself. Generally, every city and town had its triad, which consisted of a local deity and two other associated gods. The latter shared his authority and power, but were much less honored and revered. Of the three, two were usually gods — one old, one young. The third was a goddess. She was usually the wife of the older god and the mother of the younger. The younger god, the son, possessed all the authority, power, and abilities of the older. We see in this formula the Nimrod-Semiramis-Ninyas triad of the Babylonian mystery religion. Both the Egyptian and Babylonian systems were theosophical in nature, and both had their roots in the same Satanic deception that originated with Cain on the plain of Shinar. Theosophical doctrine, which teaches the existence of a feminine element in the Godhead, was the common denominator of all pagan religions. The Bible, however, categorically denies any such idea. Nevertheless, present-day Trinitarians persist in the notion that the Trinity is fully revealed in the pages of the New Testament as the Father, Son, and Holy Spirit. From a purely theosophical standpoint, the only person of the Trinity who could represent the female essence is the Holy Spirit. The Roman Catholic Church, true to her pagan origins, was quick to recognize this apparent opening and seized the opportunity to elevate the 1 Presented at Atlanta Bible College’s 18th Theological Conference, April, 2009. -
The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D
Journal for Christian Theological Research Volume 5 Article 2 2000 Nature Dis-Graced and Grace De-Natured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D. Lyle Dabney Marquette University, [email protected] Follow this and additional works at: http://digitalcommons.luthersem.edu/jctr Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Dabney, D. Lyle (2000) "Nature Dis-Graced and Grace De-Natured: The rP oblematic of the Augustinian Doctrine of Grace for Contemporary Theology," Journal for Christian Theological Research: Vol. 5 , Article 2. Available at: http://digitalcommons.luthersem.edu/jctr/vol5/iss2000/2 This Article is brought to you for free and open access by Digital Commons @ Luther Seminary. It has been accepted for inclusion in Journal for Christian Theological Research by an authorized editor of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. 12/18/2017 Nature Dis-Graced and Grace De-Natured: The Problematic of the Augustinian Doctrie of Grace for Contemporary Theology D. Lyle Dabney, "Nature DisGraced and Grace DeNatured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology," Journal for Christian Theological Research [http://apu.edu/~CTRF/articles/2000_articles/dabney.html] 5:3 (2000). Nature DisGraced and Grace DeNatured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D. Lyle Dabney Marquette University , Milwaukee, Wisconsin 1. "Contemporary theology" Kilian McDonnell writes, "has turned from a theology of the Word to a theology of the world".(1) That statement, it seems to me, neatly sums up the current situation in theology. -
The Sanctification of Marital Sexuality in Newlyweds
SACRED SEXUAL UNIONS: THE SANCTIFICATION OF MARITAL SEXUALITY IN NEWLYWEDS Krystal M. Hernandez A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS June 2008 Committee: Annette Mahoney, Advisor Kenneth Pargament Anne Gordon i ABSTRACT Annette Mahoney, Ph.D., Advisor A number of religious teachings and spiritually-integrated literature supports viewing sexuality, particularly marital sexuality, as having divine character and significance, and such perceptions of sanctification may facilitate healthy couple functioning. However, few empirical links have been documented among sexuality, marriage, and religion (e.g., Young et al., 1998). Studies on sanctification within the family have focused on the sanctification of marriage (Mahoney et al., 1999) and sexual intercourse in loving relationships (Murray-Swank et al., 2005). This study extends empirical exploration of the sanctification of marital sexuality. Among a sample of 83 newly married individuals, higher sanctification of marital sexuality was positively correlated with greater sexual and marital satisfaction, sexual and spiritual intimacy, investment in the sexual bond, and positive and negative religious coping. Higher sanctification also related to less global distress from sexual difficulties. Hierarchical regression analyses revealed that sanctification of marital sexuality contributed an additional 1% to 17% of the variance in sexual, psychological, and spiritual criteria after accounting for demographic variables and conventional religiousness, with total variances accounted for by the regression models ranging from 28%-53%. Further analysis of two subscales of sanctification revealed that perceiving marital sexuality as sacred tended to contribute to significant variance over and above the perception of marital sexuality as a manifestation of God. -
Palamas and Bonaventure on the Experience of God— a Contribution to Orthodox-Roman Catholic Dialogue
Journal of Ecumenical Studies 44 3, Summer 2009 MIRROR OF EXPERIENCE: PALAMAS AND BONAVENTURE ON THE EXPERIENCE OF GOD— A CONTRIBUTION TO ORTHODOX-ROMAN CATHOLIC DIALOGUE Rüssel Murray PRECIS In this essay, the author places into a "dialogue of love" the mystical theologies of Saints Gregory Palamas and Bonaventure of Bagnoregio, as developed in their respective masterpieces, the Defense of the Holy Hesychasts and The Soul's Journey into God. It is the author's contention that when this dialogue is engendered, one is able to see how these saints, precisely within the diversity of their respective ecclesial traditions, mirror each other's understanding of how the human person experiences God and, in the process, mirror how Orthodox and Roman Catholic faithful alike can both perceive anew and visibly witness once again to the faith, hope, and love that even now unites them as one body in Christ. / Introduction In his apostolic letter Orientale Lumen, Pope John Paul II noted, with regard to the enduring schism between the Orthodox and Roman Catholic Churches, "We have increasingly learned that it was not so much an historical episode or a mere question of preeminence that tore the fabric of unity, as it was a progres sive estrangement, so that the other's diversity was no longer perceived as a Rüssel Murray, OFM (Roman Catholic), is an Assistant Professor in the Dept of Systematic The ology at Washington (DC) Theological Union, where he has taught since 2007 He previously served on the staff of St Anthony Shrine in Boston, 1998-2000 He -
Grace Theology Enters Its Second Year of Publi- Cation
V OL . 2, N Journal of O Grace . 1 - S Theology PRI N Vol. 2, No. 1 - Spring 2015 G 2015 J OUR Contents N EDITORIAL . 1 AL PHILLIP J. LONG, A Brief Introduction to The New Perspective on Paul . 3 OF G DALE S. DEWITT, Leadership Ministry Gifts in the Church . 19 RACE JEREMY CLARK, Does the New Testament Provide a Model for Strategic Ministry Planning? . 39 T HEOLOGY MATTHEW H. LOVERIN, Responsibility, Obedience, and Moral Order: Toward a Christological Starting Point for Christian Ethics . 49 SCOTT D. SHAW, Philippians 4:8 And The Brain . 66 JIM SHEMARIA, The Roman Household and the Problem of Submission: Preaching Ephesians 5 . 75 JAMES R. GRAY, Short Note: Acts 1:6-7: Did The Apostles Miss the Point? . 83 JOHN CAPRARI, Paul’s Ministry Vision: Strategic or Spontaneous? . 87 BOOK REVIEWS . .102 EDITORIAL With this issue, the Journal of Grace Theology enters its second year of publi- cation. We have reached our minimum goal for subscribers, although we hope to continue to expand this base in the future. There are a number subscriptions from Bible College and Seminary libraries and I have personally have had several con- tacts from people asking about the Journal. I have been asked how people might participate in the Journal. First, please subscribe and/or renew your subscriptions. The subscription price covers most of the cost of printing and mailing; without sufficient subscriptions it would be im- possible to produce the Journal. Second, you may give a special gift to the GGF to help defray the cost of publication.