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Hath God Said? Emergent Church Theology
Hath God Said? Emergent Church Theology ELLIOTT NESCH Hath God Said? Emergent Church Theology Copyright © 2014 by Elliott Nesch. 3rd edition. All rights reserved. www.HolyBibleProphecy.org ISBN-13: 978-0615861432 ISBN-10: 0615861431 Cover design: Mark Karis Acknowledgements Above all I want to thank my wife, Harmony, for her help in our home and in ministry. I want to thank my brothers in Christ, especially David Valderrama and Dennis Maloy, who offered wise counsel and helpful suggestions for the content of this book. I would like to express my gratitude to Linda VonBergen for editing this third edition. Thanks to Bob DeWaay, Gary Gilley, Phil Johnson, Robert LeBus, Eric Ludy, Jay Peters, Chris Rosebrough, Joe Schimmel, James Sundquist, Ray Yungen for their research and participation in my documentary film The Real Roots of the Emergent Church. David Bercot's A Dictionary of Early Christian Beliefs has been a very useful tool of reference for the writing of this book. Thanks to Mark Karis for designing the book cover. CONTENTS Preface i Introduction iii The “New Christians” 1 The Postmodern Rejection of Absolute Truth 27 Changing the Message 54 Questioning the Scriptures 69 Muddling God's Clarity 87 Women Rule Over Them 97 Queermergent 125 A Place Called Hell 151 Contemplative Mysticism 177 Eschatology of Hope 203 A Better Atonement 216 Another Jesus 237 Another Gospel 251 The Kingdom of God 271 HATH GOD SAID? EMERGENT CHURCH THEOLOGY Preface This book was written out of a growing burden for the professing and visible church which is emerging into something new. -
Barnabas, His Gospel, and Its Credibility Abdus Sattar Ghauri
Reflections Reflections Barnabas, His Gospel, and its Credibility Abdus Sattar Ghauri The name of Joseph Barnabas has never been strange or unknown to the scholars of the New Testament of the Bible; but his Gospel was scarcely known before the publication of the English Translation of ‘The Koran’ by George Sale, who introduced this ‘Gospel’ in the ‘Preliminary Discourse’ to his translation. Even then it remained beyond the access of Muslim Scholars owing to its non-availability in some language familiar to them. It was only after the publication of the English translation of the Gospel of Barnabas by Lonsdale and Laura Ragg from the Clarendon Press, Oxford in 1907, that some Muslim scholars could get an approach to it. Since then it has emerged as a matter of dispute, rather controversy, among Muslim and Christian scholars. In this article it would be endeavoured to make an objective study of the subject. I. BRIEF LIFE-SKETCH OF BARNABAS Joseph Barnabas was a Jew of the tribe of Levi 1 and of the Island of Cyprus ‘who became one of the earliest Christian disciples at Jerusalem.’ 2 His original name was Joseph and ‘he received from the Apostles the Aramaic surname Barnabas (...). Clement of Alexandria and Eusebius number him among the 72 (?70) disciples 3 mentioned in Luke 10:1. He first appears in Acts 4:36-37 as a fervent and well to do Christian who donated to the Church the proceeds from the sale of his property. 4 Although he was Cypriot by birth, he ‘seems to have been living in Jerusalem.’ 5 In the Christian Diaspora (dispersion) many Hellenists fled from Jerusalem and went to Antioch 6 of Syria. -
Ovid Book 12.30110457.Pdf
METAMORPHOSES GLOSSARY AND INDEX The index that appeared in the print version of this title was intentionally removed from the eBook. Please use the search function on your eReading device to search for terms of interest. For your reference, the terms that ap- pear in the print index are listed below. SINCE THIS index is not intended as a complete mythological dictionary, the explanations given here include only important information not readily available in the text itself. Names in parentheses are alternative Latin names, unless they are preceded by the abbreviation Gr.; Gr. indi- cates the name of the corresponding Greek divinity. The index includes cross-references for all alternative names. ACHAMENIDES. Former follower of Ulysses, rescued by Aeneas ACHELOUS. River god; rival of Hercules for the hand of Deianira ACHILLES. Greek hero of the Trojan War ACIS. Rival of the Cyclops, Polyphemus, for the hand of Galatea ACMON. Follower of Diomedes ACOETES. A faithful devotee of Bacchus ACTAEON ADONIS. Son of Myrrha, by her father Cinyras; loved by Venus AEACUS. King of Aegina; after death he became one of the three judges of the dead in the lower world AEGEUS. King of Athens; father of Theseus AENEAS. Trojan warrior; son of Anchises and Venus; sea-faring survivor of the Trojan War, he eventually landed in Latium, helped found Rome AESACUS. Son of Priam and a nymph AESCULAPIUS (Gr. Asclepius). God of medicine and healing; son of Apollo AESON. Father of Jason; made young again by Medea AGAMEMNON. King of Mycenae; commander-in-chief of the Greek forces in the Trojan War AGLAUROS AJAX. -
Synoptic Traditions in Didache
Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache. -
Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020
Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020 In this beginning of the Gospel According to Luke, we learn why Luke wrote this account and to whom it was written. Then we learn about the birth of John the Baptist and the experience of his parents, Zacharias and Elizabeth. Read Luke 1:1-4 Luke tells us that many have tried to write a narrative of Jesus’ redemptive life, called a gospel. Attached to these notes is a list of gospels written.1 The dates of these gospels span from ancient to modern, and this list only includes those about which we know or which have survived the millennia. Canon The Canon of Scripture is the list of books that have been received as the text that was inspired by the Holy Spirit and given to the church by God. The New Testament canon was not “closed” officially until about A.D. 400, but the churches already long had focused on books that are now included in our New Testament. Time has proven the value of the Canon. Only four gospels made it into the New Testament Canon, but as Luke tells us, many others were written. Twenty-seven books total were “canonized” and became “canonical” in the New Testament. In the Old Testament, thirty-nine books are included as canonical. Canonical Standards Generally, three standards were held up for inclusion in the Canon. • Apostolicity—Written by an Apostle or very close associate to an Apostle. Luke was a close associate of Paul. • Orthodoxy—Does not contradict previously revealed Scripture, such as the Old Testament. -
Response to Accusations Against Anabaptists
Response to Accusations Against Anabaptists Anabaptists are not monolithic. In other words, one cannot say that all Anabaptists believe such and such. Actually the movement is quite diverse, from very liberal Anabaptists who support abortion and homosexuality (like some in the Mennonite Church USA) to very conservative Anabaptists (like the Old Order Amish). Obviously, we cannot group all of the teachings of Anabaptists together and say that all Anabaptists believe such and such. In fact there are many "Anabaptists" who embrace much of what Protestant theology teaches. (By the way, the term Anabaptist literally means "re-baptizers" and it refers to the groups during the time of the Protestant Reformation who rejected their infant baptism and were re- baptized as adults.) For the sake of clarity, when I use the term "Anabaptist," I am using it to refer to those who would describe themselves more as "Kingdom Christians." For a description of what a Kingdom Christian is, please go to the link below: Scroll Publishing - What is a Kingdom Christian Kingdom Christians would include people such as David Bercot, Finny Kuruvilla, Dean Taylor, John D. Martin, David Robertson, Dale Heisey, and Ernest Eby. This is a specific subset of Anabaptism that I identify with and whose views I can fairly well summarize and generalize. Accusation: Anabaptists teach that God changed his mind with respect to things like swearing oaths. Response: Anabaptists would say that the New Covenant is not God changing his mind so much as it is God revealing his ultimate plan for his people. God permitted certain things in former times, which have now been set aside with the perfect revelation of God’s will in Christ. -
Epigraphic Bulletin for Greek Religion 1996
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 12 | 1999 Varia Epigraphic Bulletin for Greek Religion 1996 Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou Electronic version URL: http://journals.openedition.org/kernos/724 DOI: 10.4000/kernos.724 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1999 Number of pages: 207-292 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou, « Epigraphic Bulletin for Greek Religion 1996 », Kernos [Online], 12 | 1999, Online since 13 April 2011, connection on 15 September 2020. URL : http://journals.openedition.org/kernos/724 Kernos Kemos, 12 (1999), p. 207-292. Epigtoaphic Bulletin for Greek Religion 1996 (EBGR 1996) The ninth issue of the BEGR contains only part of the epigraphie harvest of 1996; unforeseen circumstances have prevented me and my collaborators from covering all the publications of 1996, but we hope to close the gaps next year. We have also made several additions to previous issues. In the past years the BEGR had often summarized publications which were not primarily of epigraphie nature, thus tending to expand into an unavoidably incomplete bibliography of Greek religion. From this issue on we return to the original scope of this bulletin, whieh is to provide information on new epigraphie finds, new interpretations of inscriptions, epigraphieal corpora, and studies based p;imarily on the epigraphie material. Only if we focus on these types of books and articles, will we be able to present the newpublications without delays and, hopefully, without too many omissions. -
The Expansion of Christianity: a Gazetteer of Its First Three Centuries
THE EXPANSION OF CHRISTIANITY SUPPLEMENTS TO VIGILIAE CHRISTIANAE Formerly Philosophia Patrum TEXTS AND STUDIES OF EARLY CHRISTIAN LIFE AND LANGUAGE EDITORS J. DEN BOEFT — J. VAN OORT — W.L. PETERSEN D.T. RUNIA — C. SCHOLTEN — J.C.M. VAN WINDEN VOLUME LXIX THE EXPANSION OF CHRISTIANITY A GAZETTEER OF ITS FIRST THREE CENTURIES BY RODERIC L. MULLEN BRILL LEIDEN • BOSTON 2004 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Mullen, Roderic L. The expansion of Christianity : a gazetteer of its first three centuries / Roderic L. Mullen. p. cm. — (Supplements to Vigiliae Christianae, ISSN 0920-623X ; v. 69) Includes bibliographical references and index. ISBN 90-04-13135-3 (alk. paper) 1. Church history—Primitive and early church, ca. 30-600. I. Title. II. Series. BR165.M96 2003 270.1—dc22 2003065171 ISSN 0920-623X ISBN 90 04 13135 3 © Copyright 2004 by Koninklijke Brill nv, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands For Anya This page intentionally left blank CONTENTS Preface ........................................................................................ ix Introduction ................................................................................ 1 PART ONE CHRISTIAN COMMUNITIES IN ASIA BEFORE 325 C.E. Palestine ..................................................................................... -
New Chapters in the History of Greek Literature
PA 3061 PI 3 9005 0452 9776 3 ■P'' III New Chapters in the History of Greek Literature OXFORD UNIVERSITY PRESS London Edinburgh Glasgow Copenhagen New York Toronto Melbourne Cape Town Bombay Calcutta Madras Shanghai HUMPHREY MILFORD Publisher to the University (2445) 3{ew Chapters in the History of Greek Literature RECENT DISCOVERIES IN GREEK POETRY AND PROSE OF THE FOURTH AND FOLLOWING CENTURIES B.C. EDITED BY J. U. POWELL and E. A. BARBER OXFORD AT THE CLARENDON PRESS 1921 PREFACE When Mr. Evelyn Abbott wrote with truth in his glowing preface to Hellenica (1879), 'We have not done with the Hellenes yet . ; we have not entered into full possession of the inheritance bequeathed to us', he had in his mind, as he goes on to show, the significance of Greek history and literature, rather than additions to our knowledge due to the discovery of new texts. But although some years were to elapse, his words in another sense have come true. Twelve years in 1 1 a new of Greek afterwards, 89 , epoch scholarship opened, not only in this country, but in others ; for in that year Professor Mahaffy published the first part of the Petrie Papyri which Professor Flinders Petrie had discovered, containing parts of the Phaedo of Plato and of the Antiope of Euripides, with fragments of Homer, and other pieces ; while the Trustees of the British Museum published Aristotle's ' Athenian Con stitution', the Mimes of Herondas, who had been hitherto little more than a name, and part of a new speech by Hyperides. Other discoveries followed ; six years later, in 1897, the British Museum pub lished the Odes of Bacchylides, and Messrs. -
The Jubilees Calendar and the Origin of Sunday Observance
THE JUBILEES CALENDAR AND THE ORIGIK OF SUNDAY OBSERVAXCE EARLE HILGERT Andrews University, Berrien Springs, Michigan A. Jaubert and J. van Goudoever have proposed that Christian Sunday observance is to be seen as rooted in an ancient Jewish sacerdotal calendar similar to or identical with that known from the Book of Jubdees and the Qumran literature. Jaubert, for instance, has spoken of the Christian Sunday as a "continuation" (" prolongement ") of an ancient Jewish "priestly liturgy" which stood "in marked opposition to the legal calendar." 3 On the other hand, W. Rordorf also has given attention to this problem and has concluded that "the recent investigations of the calendar, called forth by the study of the Book of Jubilees and related writings as well as by the discoveries of Qumran, are not able to elucidate the problem of the origin of Christian Sunday observance." Such apparently divergeant conclusions invite a review of the evidence bearing on this problem. 1 A. Jaubert, "Le calendrier des JubilCs et les jours liturgiques de Ia semaine," VT, VII (1957), 60; "Jksus et le calendrier de Qumrh," NTS, YII (1960-61),27, n. 2 and p. 28 : "DkjA l'origine de la Pcntecdte au jour annuel fixe du dimanche montre que la communautC chrCtienne primitive ne partageait pas les interprbtations pharisiennes, mais que les coutumes de calendrier s'enracinaient dans le (ou un) calendrier sacerdotal ancien; il faut certainement en dire autant pour le dimanche chrktien." J . van Goudoever, Biblical Calendars (Leiden, 1961),pp. 167-I 7 j. Jaubert, VT, VII (1g57), 60. 4 W. Rordorf, Der Sonntag (Ziirich, 1962),p. -
CHURCH HISTORY LITERACY Chapter 3 the Didache
CHURCH HISTORY LITERACY Chapter 3 The Didache I grew up in a “churched” family. My mother and father were both strong Christian believers, and they raised my two sisters and me to be the same. We went to church whenever the doors were opened, said prayers before meals and at night, lived by a biblical code of right and wrong, and knew what God expected from us. I also grew up in a “churched” nation. That is not to say that everyone in America went to church, or that all of the founding fathers were stout Christian believers. But there was a strong element of religious experience in America where people knew what the Bible taught (whether they believed it or not), and churches were found in every city and town, regardless of size. So when I made my personal commitment of faith to God in Jesus in 1972, I came into the relationship with my Lord with a good bit of prior knowledge and experience! I had seen and been taught a good bit about the Christian walk, and while I needed to grow into it, it held a sense of normalcy for me. Sometimes I find it interesting to consider some of the other avenues into faith. Imagine you were a pagan Greek, living in Antioch, Syria in the 1st century. What would it be like if you converted to Christianity? You would not have been nurtured in the faith, or even among those who were of faith. What would you learn first, and how would you learn it? What would the worship service be like? You might have been to a pagan worship opportunity at a local temple or shrine. -
Canon Law of Eastern Churches
KB- KBZ Religious Legal Systems KBR-KBX Law of Christian Denominations KBR History of Canon Law KBS Canon Law of Eastern Churches Class here works on Eastern canon law in general, and further, on the law governing the Orthodox Eastern Church, the East Syrian Churches, and the pre- Chalcedonean Churches For canon law of Eastern Rite Churches in Communion with the Holy See of Rome, see KBT Bibliography Including international and national bibliography 3 General bibliography 7 Personal bibliography. Writers on canon law. Canonists (Collective or individual) Periodicals, see KB46-67 (Christian legal periodicals) For periodicals (Collective and general), see BX100 For periodicals of a particular church, see that church in BX, e.g. BX120, Armenian Church For periodicals of the local government of a church, see that church in KBS Annuals. Yearbooks, see BX100 Official gazettes, see the particular church in KBS Official acts. Documents For acts and documents of a particular church, see that church in KBS, e.g. KBS465, Russian Orthodox Church Collections. Compilations. Selections For sources before 1054 (Great Schism), see KBR195+ For sources from ca.1054 on, see KBS270-300 For canonical collections of early councils and synods, both ecumenical/general and provincial, see KBR205+ For document collections of episcopal councils/synods and diocesan councils and synods (Collected and individual), see the church in KBS 30.5 Indexes. Registers. Digests 31 General and comprehensive) Including councils and synods 42 Decisions of ecclesiastical tribunals and courts (Collective) Including related materials For decisions of ecclesiastical tribunals and courts of a particular church, see that church in KBS Encyclopedias.