DOCSLIB.ORG

Basics Bible Study Handout • St

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Basics Bible Study Handout • St Back to Basics Bible Study Handout • St. Elizabeth Seton, Carmel, Indiana Father Brian Doerr • [email protected] CHAPTER 3 Part II - ABRAHAM (45-59) John Bergsma: “The difference between a promise and a covenant is like the difference between an engagement ring and a wedding ring. One symbolizes a strong hope, a firm intention; the other symbolizes an unbreakable commitment.” Genesis 12:1-3 “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves.’” • See Genesis 10 for a list of the “family of nations” that are dispersed in Genesis 11 at the tower of Babel. God gives Abraham (Abram) three promises that he will be solemnized with three covenant occurrences: 1. The Great Nation: the sacrifice of the animals (Genesis 15:12-21). 2. The Great Name: the circumcision of Abraham (Genesis 17:1-27). 3. The Universal Blessing: the sacrifice of Isaac (Genesis 22:15-18). Galatians 3:15-18 “To give a human example, brethren: no one annuls even a man's will, or adds to it, once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many; but, referring to one, ‘And to your offspring,’ which is Christ. This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by a promise.” Promise = Covenant. Matthew 1: 1-2 “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers … and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.” Prelude Genesis 12, 13, 14 detail the chaos resulting from several situations in the narrative of Abram’s life, including the Tower of Babel, family strife and war. These chapters end with the blessing of Melchizedek. Genesis 15:1 “After these things the word of the LORD came to Abram in a vision, ‘Fear not, Abram, I am your shield; your reward shall be very great.’” • These words confirm the blessing given by the priest/king Melchizedek following Abram’s victory over the pagan king occupying the Promised Land. Genesis 15:2-4 “But Abram said, ‘O Lord GOD, what wilt thou give me, for I continue childless, and the heir of my house is Eliezer of Damascus?’ And Abram said, ‘Behold, thou hast given me no offspring; and a slave born in my house will be my heir.’ And behold, the word of the LORD came to him, ‘This man shall not be your heir; your own son shall be your heir.’” • Abram’s first recorded words to the LORD… after chapters of obedient silence, he verbally protests. • Since Abraham has no sons, his nephew Lot becomes his heir; but after Lot and Abram depart ways, Abram’s steward becomes his heir. Genesis 15:5-6 “And he brought him outside and said, ‘Look toward heaven, and number the stars, if you are able to number them.’ Then he said to him, ‘So shall your descendants be.’ And he believed the LORD; and he reckoned it to him as righteousness.” • God reassures Abram that he will, indeed, be the father of a multitude. Significantly, Abram responds in faith: And he believed the LORD; and he reckoned it to him as righteousness. Genesis 15:7-8 “And he said to him, ‘I am the LORD who brought you from Ur of the Chaldeans, to give you this land to possess.’ But he said, ‘O Lord GOD, how am I to know that I shall possess it?’” • Now, just after the teXt proclaims, “And he believed the LORD; and he reckoned it to him as righteousness” he demonstrates a lack of trust by questioning the LORD. How will he know he will possess the land? Because the LORD has declared so. Nonetheless, the LORD chooses to solemnize his promise. • “I am the LORD who brought you out…” prefigures, “I am the LORD who brought you out from Egypt…” Genesis 15:9-11 “He said to him, ‘Bring me a heifer three years old, a she-goat three years old, a ram three years old, a turtledove, and a young pigeon.’ And he brought him all these, cut them in two, and laid each half over against the other; but he did not cut the birds in two. And when birds of prey came down upon the carcasses, Abram drove them away.” • “In this instance, Abram’s doubt is to be assuaged by a formal pact. Covenants in which the two parties step between cloven animal parts are attested in various places in the ancient Near East as well as Greece. The idea is that if either party violates the covenant, his fate will be like that of the cloven animals. The Hebrew idiom karat bereit, literally to “cut a covenant” (see verse 18), may derive from this legal ritual” (Alter, 75). • “To move between the pieces while uttering promises as a ceremonial way of stating: ‘If I do not keep my commitments, may I be slain like these animals’” (A Catholic Introduction to the Bible, 136) • John Bergsma: “[This] was like calling down a curse of death on yourself if you didn’t do what was promised…” (Bible Basics, 49). Genesis 15:12-15 “As the sun was going down, a deep sleep fell on Abram; and lo, a dread and great darkness fell upon him. Then the LORD said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions. As for yourself, you shall go to your fathers in peace; you shall be buried in a good old age.’” • Andre Feuillet: “Abram, like Adam [using the same Hebrew word, tardemah, used for Adam’s sleep], is gifted with a supernatural sleep (slumber) which brings to him, not an Eve, the mother of the living, but a posterity that inherits the promises he received. After a time of subjection, they will possess the land. But the true heir will not be the first- born (not Ishmael, but Isaac). • Note that the “sun was going down,” indicating this is another day as it was already dark in verses 5-6. Genesis 15:16 “And they shall come back here in the fourth generation; for the iniquity of the Amorites is not yet complete.” • Amorite Kings (King Og of Bashan), remnant of the Rephaim, will be defeated by Moses in Deuteronomy 3:6. Also, see Psalm 135:11 and 136:20. Genesis 15:17 “When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces.” • “By commanding Abram to acquire animals for sacrifice, the Lord is in essence instructing Abram to transform the promise of the land [heard first as a promise in Genesis 12:1-3] into a solemn covenant by means of a blood sacrifice” (A Catholic Introduction to the Bible, 136). Genesis 15:18-21 “On that day the LORD made a covenant with Abram, saying, ‘To your descendants I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.” • Jean Danielou: “You might say that until the coming of Christ, [the covenant] was the most important thing that had happened, and that is what gives Abraham his outstanding place in the religious history of man… a place outstanding in the history of mankind because this was the first time God had intervened in history to bind mankind to Himself in a special bond… To believe is to hold that God does things of this sort. Men do not believe if they think in a general way that God eXists, but do not for one moment think that God takes any part in history… The Covenant was, then, a bond set up between God and Abraham. But it is important to understand what kind of bond it was. It was not a bilateral contract by which two parties are so bound that if either fails in his engagements, the other is absolved from keeping his. … The Covenant was in fact a divine disposition whereby God freely shared what belonged to him with a people because He had chosen them, and not because they had any right to it” (Advent, 35). Prelude: Genesis 16 2 “Abram’s acquiescence to Sarai’s plan shows a lack of faith on his own part that God’s promises will be fulfilled without human assistance, and it produces an unintended heir who complicates the line of covenant succession” (A Catholic Introduction to the Bible, 138).
Load more

Recommended publications
  • Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
    Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals.
    [Show full text]
  • Calendar of Torah and Haftarah Readings 5782 – 5784
    Calendar of Torah and Haftarah Readings 5782 – 5784 2021 – 2024 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each Shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special Shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the RJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. Outside Israel, Orthodox communities add a second day to some festivals and this means that for a few weeks their readings may be out of step with Reform/Liberal communities and all those in Israel. The anticipatory blessing for the new month and observance of Rosh Chodesh (with hallel and a second scroll reading) are given for the first day of the Hebrew month.
    [Show full text]
  • Yeshiva University • a To-Go Series• Nissan 5772
    1 Yeshiva University • A To-Go Series• Nissan 5772 Richard M. Joel, President, Yeshiva University Rabbi Kenneth Brander, The David Mitzner Dean, Center for the Jewish Future Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Editor Copyright © 2012 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 [email protected] • 212.960.5263 This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Genene Kaye at 212.960.5852 or [email protected]. 2 Yeshiva University • A To-Go Series• Nissan 5772 Table of Contents Pesach 2012/5772 The Defining Moment: Once and Again Rabbi Reuven Brand. Page 5 Sippur Yetzias Mitzrayim as a Special Form of Talmud Torah Rabbi Menachem Genack. Page 11 The Reality of Freedom Dr. Naomi Grunhaus. Page 21 Celebrating Pesach in the Land of the Pharaohs Dr. Jill Katz . Page 25 The Freedom of Family Rabbi Yona Reiss . Page 29 Pesach: The Festival of Liberty and Love Rabbi Eliav Silverman. Page 33 Geared To Go: She'eilat Keilim Mrs. Natalie Taylor. Page 36 Haggadah Discussions for the Family: A Collection from Yeshiva University’s Community Kollelim . Page 41 3 Yeshiva University • A To-Go Series• Nissan 5772 On this Chag of v’hegadata l’bincha, of telling the story of our people, we take special pride in sharing with you our Pesach-To Go. Through sharing the torah of various Yeshiva personalities, we hope to add vivid color to your Torah thoughts around the seder and holiday table.
    [Show full text]
  • Bereishit-02-In-The-Beginning.Pdf
    1 Copyright ©2020 A Glorious Church Fellowship, Inc. Billye Brim Ministries • P.O. Box 40 • Branson, MO 65615 (417) 336-4877 All Scripture passages, except as indicated, are taken from the King James Version of the Bible. KJV. Public Domain. AMPC. Scripture quotations taken from the Amplified® Bible (AMPC), Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission. www.Lockman.org CJB. Scripture passages marked CJB are taken from the Complete Jewish Bible by David H. Stern. Copyright © 1998. All rights reserved. Used by permission of Messianic Jewish Publishers, 6120 Day Long Lane, Clarksville, MD 21029. www.messianicjewish.net. The Koren Tanakh. All Scriptures marked “The Koren Tanakh” are quoted with permission from Koren Publishers Jerusalem Ltd. www.korenpub.com LEB. Scripture quotations marked (LEB) are from the Lexham English Bible. Copyright 2012 Logos Bible Software. Lexham is a registered trademark of Logos Bible Software. Used by permission. NASB. Scripture quotations taken from the New American Standard Bible® (NASB), Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. www.Lockman.org NIV. Scripture quotations marked (NIV) are taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.comThe “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™ OJB. Scripture passages marked OJB are taken from The Orthodox Jewish Bible Copyright © 2011 by AFI International. Used by permission. All rights reserved.
    [Show full text]
  • Covenant Meal in the Old Testament
    Covenant Meal In The Old Testament Terror-struck Ware twirls some allegretto after unpardonable Burt flit complaisantly. Yance squeegeed his Babbie recapitalizes sidewise, but unmarriageable Nels never hoop so anarthrously. Sometimes depressed Alexis scrimshaws her spokeswoman stingily, but nifty Jehu structure easily or coacervating drastically. It is the concept giving a covenant that binds all the books of the Bible and route the. The Pentateuch An Introduction to the procedure Five Books of the Bible. Covenant Kingship Grace finally and Prophetism in the. As it originally appeared in Bible Review October 2001. Although it taste literally cut flesh did this meal in the covenant old testament covenants in their vassals to be called the men, it was very structure of. Five Ways the world Testament Foreshadowed the Eucharist. Covenant a binding promise and far-reaching believe in the relations between individuals groups and nations It has social legal religious and other aspects. A meal after making a sacrifice20 F Charles Fensham believes that using Eichrodt Theology of the will Testament 3645 McCarthy Treaty and Covenant. Exploring how God uses similar covenant signs throughout the Bible to point to then confirm his promises this seed book down the Short Studies in Biblical. Here's a picture took the supreme Testament wall Moses then took further blood sprinkled it or the trunk and turkey This is determined blood gain the covenant. In east Old Testament by word krat to cut shows up about 90 times in. What Did Jesus and the Apostles Eat at full Last Supper Food. And all these normally would guide or does a meal in the covenant, jesus is a formal observance commanded of.
    [Show full text]
  • Covenant in the Bible Old Testament
    Covenant In The Bible Old Testament modernisationFerdy disk occultly? rescind Firry nominalizing Horacio always saleably. hovelling his sulphate if Garey is overwhelmed or idolatrized unremorsefully. Rhizocarpous Prasad drub, his Old Testament Prophecies of talking New Covenant One whereby the exercises that saying am liberty to commend how you fur your own biblical theological. The famous Testament is tied together by 5 major covenants that God consistent with flat people. How are covenants in the Bible related to premillennialism and. COVENANT. The unconditional covenants mentioned in the Bible are the Abrahamic. Christians and all students of the Bible Details Details. When we folk of the said Testament the term justice is the Latin word for covenant The Christian Bible is divided into two sections the. Behind the Drama The volume Testament You Missed Internet Price 1095 Biblical Imagery for. Covenant definition an archive usually formal between below or more. First Presbyterian Church Jackson Mississippi OT. Covenant Kingship Grace breadth and Prophetism in the. Why are the royal substitute for the reason, the covenant in bible is just for in his covenant renewal. It isn't difficult to see as God chose covenant representatives in you Testament times Genesis 13 and Hosea 67 both create that God made the first biblical. Covenant biblical Wikipedia. What makes Adventists unique Unlike most other Christian denominations Seventh-day Adventists attend even on Saturdays which they support to usage the Sabbath instead of Sunday according to their interpretation of the Bible. Theology Thursday What behavior the Biblical Covenants. It was the kingdom authority he fulfilled many sections of bible the more support of divine.
    [Show full text]
  • Fb Live Being Holy Being Whole - Tammuz
    FB LIVE BEING HOLY BEING WHOLE - TAMMUZ THEME: SIGHT; PERCEPTION QUOTE: When you place your life in the hand of God, you begin to see His hand in everything. PARTS OF THE BODY - EYES Last month we saw how the Name of G-d was embedded in our skeletal frame. This month we will begin to examine the head, which would link with the first letter in the Name of G-d - the yod. The head is the head, the ‘mamager’ as it were, of the bod. As well as the brain, it carries the four sensory organs of the eyes, ears, nose, and mouth. This month we will focus on the eyes. The eyes are considered the most important of the four and often are compared to wisdom - the seeing and understanding the essence of something. has the numerical value of 70; an important number in the - עין / The Hebrew word for eye - ayin Bible. Abraham was 70 when God cut the Covenant of the Pieces with him. There were 70 souls of the house of Jacob who went down to Egypt (Genesis 46). There are 70 archetypal nations of the world, for whom 70 bulls were offered as sacrifices during the week of the Festival of Sukkot. These correspond to 70 evil characteristics that epitomise the worldly nations, of which the trait of sexual immorality is considered the most widespread and damaging. The Torah, G-d’s Word, is considered to have 70 facets that counteract these evil characteristics. The Shemah prayer, the first learned by Jewish children and prayed at least twice a day, is prayed with the right hand covering the eyes to impress the importance of sight and how we “see” things.
    [Show full text]
  • Torah Sparks
    TORAH SPARKS Parashat Lech Lecha October 31, 2020, 13 Heshvan 5781 Torah: Genesis 12:1-17:97; Triennial 14:1-15:21 Haftarah: Isaiah 40:27-41:16 Abraham the Astrologer Ilana Kurshan From the moment he first encounters God, Abram is promised that he will become the progenitor of a great nation. Ultimately his name will be changed to reflect this destiny – Abram will become Abraham, meaning av hamon goyim, “a father of many nations” (Gen. 17:5). But for the duration of parshat Lech Lecha, Abraham remains childless, and even he—a man of such great faith that he uprooted his family in response to a divine call—begins to doubt God’s promise. Our parsha offers us a fascinating window into Abraham’s struggle with faith and doubt, offering us a way to navigate our own theological uncertainties. As our parsha relates, following Abraham’s journey to Canaan, his descent to Egypt on account of famine, his subsequent return to Canaan, and his war against the four kings, Abraham finds himself in a crisis of faith: “O Lord God, what can You give me, seeing that I shall die childless” (15:2). In response, God takes him outside and instructs him to “look toward the heaven and count the stars, if you are able to count them… so shall your offspring be” (15:5). The parsha book my children read beautifully illustrates this page with a dark sky filled with connect-the-dot constellations in the shape of little babies. And indeed, this sounds like a rather poetic promise—Abraham will have as many children as the stars in the sky—until we realize that Abraham was not just the first monotheist, but also an eminent astrologist.
    [Show full text]
  • Why God Commands Abraham to Sacrifice Isaac (Gen
    MASTER OF LIFE: WHY GOD COMMANDS ABRAHAM TO SACRIFICE ISAAC (GEN. 22) BENJAMIN SCOLNIC Commentators through the centuries have struggled to explain why God commands Abraham to sacrifice Isaac, the child born through a miracle to Sarah and him in their old age (Gen. 22).1 Von Rad declared that the story is so rich in meaning that there is no primary interpretation.2 A prevalent theo- ry, based on the first verse of the chapter, is that Abraham not only passes the “test” of faith in what usually is called “the Binding of Isaac” or “the Akedah,” but also becomes the model of obedience to God for all time. To refer to the passage in these ways, however, is to emphasize Abraham’s act rather than God’s command that sets the events in motion and begs the important questions; ‘Why does God need to try Abraham at this point in his life, after so many other trials, and why this horrible test? Did Abraham do something that prompted God to command this sacrifice?’ A popular inter- pretation is that God wants to demonstrate that the ritual of child sacrifice is now forbidden;3 most scholars have rejected this idea because Isaac is not an infant and there is no urgent crisis, the two situations when such offerings were made.4 The medieval commentator Rashi quotes a midrash that Isaac had boasted of his religious devotion, stating that he would gladly offer his life for God; God punishes him by bringing him to the brink of death.5 Polish offers the view that the command to sacrifice Isaac is God’s punishment of Abraham for expelling Ishmael from the camp.
    [Show full text]
  • Five Books of Moses, AY Reed September 22, 2004 the Abraham
    RS 2DD3 – Five Books of Moses, A. Y. Reed September 22, 2004 The Abraham Cycle: Genesis 12-25 1. Genesis 1-10, continued: Genesis 10 as preface to the Abraham cycle Two accounts of the diversification of humankind: · Table of Nations in Genesis 10 (P) – Using the genre of the genealogical list, P describes how the different nations and languages of the world came to develop from Noah’s three sons (Shem, Ham, Japhet); as in P’s Creation account, the account is marked by a repeated refrain: "these are the sons of X, by their families, their languages, their lands, and their nations." · Story of the Tower of Babel in Genesis 11 (J) – Using the genre of a story, J also tells how and why humans came to live in different places and speak different languages. Here, the reason is that humans once banded together and tried to build a high tower to heaven, an act of hubris that prompted God to disperse them across the earth and make them speak different languages. Themes and progression in Genesis 1-10 · P material: P uses genealogies to communicate how the origins of humankind and its multiplication and diversification after the Flood lead inexorably to the isolation of a single line, stemming from Abraham, as the one chosen line. This transition pivots on an irony: before Abraham, humankind’s multiplication was matched by its moral degradation. Abraham, by contrast, is righteous and chosen and worthy of God’s partnership, but he struggles to do what seems easy for all the people in all the various genealogical lists, namely, to sire a son.
    [Show full text]
  • Abraham 150 Sophic and Kabbalistic Ideas
    149 Abraham 150 sophic and kabbalistic ideas. In a remarkable aside, In contrast to Wellhausen, Hermann Gunkel he relates part of a disquisition on the tabernacle (1910: XIX–XXVI, XXXIX–LIII), an exponent of the cherubs that he allegedly delivered “in the palace research on Saga-History, was confident that the of the pope.” Elsewhere, he tells of a conversation literary tradition could be used to reconstruct the with a Christian cleric regarding a midrash about figures of the oral tradition, which purportedly the “Suffering Servant poems” in Isaiah. contains many reminiscences from pre-Israelite Bibliography: ■ E. Lawee, “Graven Images, Astromagical times. Gunkel’s approach was continued by Al- Cherubs, and Mosaic Miracles,” Spec. 81 (2006) 754–95. brecht Alt (1966a and 1966b), Gerhard von Rad Eric Lawee (1966) and Martin Noth (1972), who argued that tradition history could establish a semi-nomadic milieu of the patriarchs and a “religion of the fa- Abrabanel, Isaac ben Judah thers” practiced by them. Such research into the /Abarbanel, Isaac ben Judah oral precursors of the presumed earliest source, the Yahwist, understood the oral traditions surround- ing Abraham to be later than the traditions sur- Abraham rounding Isaac and Jacob. I. Hebrew Bible/Old Testament These attempts to trace the patriarchal tradi- II. New Testament tions far back into the early history of Israel fuelled III. Judaism the concern to accumulate more historical informa- IV. Christianity tion. With this aim in view, scholars sought ancient V. Islam Near Eastern analogies to corroborate elements of VI. Ecumenical Discussion the Abraham and other ancestral stories.
    [Show full text]
  • The New Eve, Coredemption, and the Motherhood of God
    Southern Methodist University SMU Scholar Religious Studies Theses and Dissertations Religious Studies Spring 5-15-2021 Deliver Us: The New Eve, Coredemption, and the Motherhood of God William Glass [email protected] Follow this and additional works at: https://scholar.smu.edu/religious_studies_etds Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Glass, William, "Deliver Us: The New Eve, Coredemption, and the Motherhood of God" (2021). Religious Studies Theses and Dissertations. 31. https://scholar.smu.edu/religious_studies_etds/31 This Dissertation is brought to you for free and open access by the Religious Studies at SMU Scholar. It has been accepted for inclusion in Religious Studies Theses and Dissertations by an authorized administrator of SMU Scholar. For more information, please visit http://digitalrepository.smu.edu. DELIVER US: THE NEW EVE, COREDEMPTION, AND THE MOTHERHOOD OF GOD Approved by: ____________________________________ William J. Abraham, D.Phil. Albert C. Outler Professor of Wesley Studies ____________________________________ Bruce D. Marshall, Ph.D. Lehman Professor of Christian Doctrine ____________________________________ Natalia Marandiuc, Ph.D. Assistant Professor of Christian Theology ____________________________________ Gary A. Anderson, Ph.D. Hesburgh Professor of Catholic Thought DELIVER US: THE NEW EVE, COREDEMPTION, AND THE MOTHERHOOD OF GOD A Dissertation Presented to the Graduate Faculty of Dedman College of Humanities and Sciences Southern Methodist University in Partial Fulfillment of the Requirements for the degree of Doctor of Philosophy with a Major in Religious Studies by William L. Glass B.A., English Literature, University of Florida M.Div., Duke Divinity School May 15, 2021 Copyright 2021 William L.
    [Show full text]