Personal Eschatology
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Micah Obadiah Joel and Jonah the Books of the Prophets Micah Obadiah Joel and Jonah
WESTMINSTER COMMENTARIES EDITED BY WALTER LooK D.D. L"-I)y MARGARET PROFESSOR OF DIVINITY Iii THE U!iIVERSITY 011' OXFORD THE BOOKS OF THE PROPHETS MICAH OBADIAH JOEL AND JONAH THE BOOKS OF THE PROPHETS MICAH OBADIAH JOEL AND JONAH WITH INTRODUCTION AND NOTES BY G. W. WADE D.D. 8ENIOB TUTOR OF ST DAVID'S COLLEGE, LAXPETBJI, CANON OF BT ASil>H METHUEN & CO. LTD. 36 ESSEX STREET W.C. LONDON First published in 1925 l'BINT.11D IN GREAT BRITAIN DULCISSIMAE DILECTISSIMAE PREFATORY NOTE BY THE GENER.AL EDITOR HE primary object of these Commentaries is to be exe T getical, to interpret the meaning of each book of the Bible in the light of modern knowledge to English readers. The Editors: will not deal, except subordinately, with questions of textual criticism or philology ; but taking the English text in the Revised Version as their basis, they will aim at com bining a hearty acceptance of critical principles with loyalty to the Catholic Faith. The series will be less elementary than the Cambridge Bible for Schools, less critical than the International Critical Com mentary, less didactic than the Expositor's Bible ; and it is hoped that it may be of use both to theological students and to the clergy, as well as to the growing number of educated laymen and laywomen who wish to read the Bible intelligently and reverently. Each commentary will therefore have (i) An Introduction stating the bearing of modern criticism and research upon the historical character of the book, and drawing out the contribution which the book, as a whole, makes to the body of religious truth. -
Did Jesus Die the Second Death?
Did Jesus Die the Second Death? by Raquel Akens And the LORD God formed man of the dust of the ground, and The good news of the gospel is that Jesus, the son of God, has died breathed into his nostrils the breath of life; and man became a for you and for me! The Bible is abundantly clear that Jesus died living soul. (Genesis 2:7) for the sinner. To define death, we first define life, because death is the absence But God commendeth his love toward us, in that, while we were of life. yet sinners, Christ died for us. (Romans 5:8) One can only imagine the pathos that the Apostle Paul felt as he was inspired by the holy spirit to write these words to the Romans. Living Soul/ Life = dust of the ground + breath of life Amazing love! There is no other story told more than that of the crucifixion and resurrection. The death of Christ is without a If the breath of life is missing from the equation above, we know doubt a pivotal point of doctrine in Christianity. that this would no longer be a living soul, but a dead one. As the How interesting then, to have a small controversy arise over Apostle James states: Christ’s death among believers. What’s to differ if both sides For as the body without the spirit is dead, so faith without works believe that Christ died? Well, did he die the first or second death? is dead also. (James 2:26) This question must first lead us to ask the following: In death therefore is no knowledge, no consciousness, no remem- brance, no hope, no reason, no physical or mental activity (Ecc. -
Lesson 7A FINAL (GENERAL Or LAST) JUDGMENT
Lesson 7A FINAL (GENERAL or LAST) JUDGMENT Beloved Father of Mercy and Justice, We Your children, offer our lives as a pure and holy sacrifice, uniting our lives and our death to the life and death of Your Son and our Savior. At the Final Judgment we will stand united with the Body of Christ, body and soul, to receive Your Son's judgment. We will face this last and definitive judgment unafraid as the Books of Works are opened to reveal the imperishable deeds of love and mercy accumulated by the Church. This is the treasure stored up for eternity which Your children offer in the name of Christ our Savior and Redeemer. Send Your Holy Spirit, Lord, to lead us in this lesson of our study on the Eight Last Things. We pray in the name of God the Father, the Son, and the Holy Spirit. Amen. + + + While I was watching thrones were set in place and one most venerable took his seat. His robe was white as snow, the hair of his head as pure as wool. His throne was a blaze of flames; its wheels were a burning fire. A stream of fire poured out, issuing from his presence. A thousand thousand waited on him, ten thousand times ten thousand stood before him. The court was in session and the books lay open. Daniel 7:9-10 For as the Father has life in himself, so he has granted the Son also to have life in himself; and, because he is the Son of man, has granted him power to give judgment. -
The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation. -
Sermon Notes
The Return of the King December 29, 2019 Acts 1:6-11 and various texts As most of you know, for this Christmas season we have been looking at the concept of the Messiah as developed and presented in the Old Testament and presented as fulfilled in the New Testament. This morning, we complete the cycle by looking with that same sense of developing and presenting the concept of the second coming of Christ. Once more, through hindsight we know more than many of those who wrote the various texts, particularly the Old Testament authors. I am confident that they perceived the Messiah to come only once. What we read with a fuller understanding, they read with understandable confusion. In fact, I am convinced that their messed up understanding of the purpose for the first coming of the Messiah led many to not recognize Him when He came. The Scriptures paint a clear enough picture, but it is a complex picture that could easily confuse. If you heard that the Son of David was coming to establish His Kingdom, and reign on His Father David’s throne forever, you would have thought as they thought. We, on the other hand, have the benefit of hindsight. We know the Messiah came the first time to establish the Kingdom of God and die as an atoning sacrifice for sin. We know that He rose again and ascended into heaven. We know that as He was ascending, angels were declaring that He would return at a future time. We know that this future coming will be very different from His first coming. -
The Works of Mercy and Happiness
CHAPTER 16 The Works of Mercy and Happiness “Blessed are the merciful, for they shall obtain mercy.” Matthew 5:7 We grow in virtue, particularly in practicing them, think of how you can practice these in the Works of Mercy. In these acts we show our your life. Remember that the heart and soul of love for Christ by helping our neighbor. Our each of these works is love; love is their mov- Lord told us, “Then the righteous will answer ing force. him: ‘Lord, when did we see you hungry and Spiritual Works feed you, or thirsty and give you drink? And when did we see you a stranger and welcome Admonish the sinner. Because sin separates you, or naked and clothe you? And when did one from God, it is truly an act of love to help we see you sick or in prison and visit you?’ another person realize the seriousness of sin And the King will answer them, ‘Truly, I say and the need for forgiveness. This does not to you, as you did it to one of the least of these mean humiliating someone in public or acting my brethren, you did it to me’ ” (Mt 25:37–40). as if we ourselves have never sinned. Rather, Since we have both bodies and souls—and we should quietly and tactfully steer our friends both require care—the Works of Mercy are away from occasions of sin or encourage those divided into two groups. We care for our who have sinned to seek forgiveness in the neighbors’ souls and spiritual needs through Sacrament of Penance, giving them hope that the Spiritual Works of Mercy. -
Hell: Never, Forever, Or Just for Awhile?
TMSJ 9/2 (Fall 1998) 129-145 HELL: NEVER, FOREVER, OR JUST FOR AWHILE? Richard L. Mayhue Senior Vice President and Dean Professor of Theology and Pastoral Ministries The plethora of literature produced in the last two decades on the basic nature of hell indicates a growing debate in evangelicalism that has not been experienced since the latter half of the nineteenth century. This introductory article to the entire theme issue of TMSJ sets forth the context of the question of whether hell involves conscious torment forever in Gehenna for unbelievers or their annihilation after the final judgment. It discusses historical, philosophical, lexical, contextual, and theological issues that prove crucial to reaching a definitive biblical conclusion. In the end, hell is a conscious, personal torment forever; it is not “just for awhile” before annihilation after the final judgment (conditional immortality) nor is its final retribution “never” (universalism). * * * * * A few noted evangelicals such as Clark Pinnock,1 John Stott,2 and John Wenham3 have in recent years challenged the doctrine of eternal torment forever in hell as God’s final judgment on all unbelievers. James Hunter, in his landmark “sociological interpretation” of evangelicalism, notes that “. it is clear that there is a measurable degree of uneasiness within this generation of Evangelicals with the notion of an eternal damnation.”4 The 1989 evangelical doctrinal caucus “Evangelical Affirmations” surprisingly debated this issue. “Strong disagreements did surface over the position of annihilationism, a view that holds that unsaved souls 1Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. by William Crockett (Grand Rapids: Zondervan, 1996) 135-66. -
Some False Beliefs Concerning the End Times
Some False Beliefs Concerning the End Times It has been said: “Wherever God builds a church, the devil sets up a chapel next door.” In other words, whenever God’s saving truth is proclaimed, the devil will follow close behind to spin false teachings that are intended to rob people of their salvation. This certainly has been true with the Bible’s teaching of the end times. Many Christian teachers claim that there will be a semi-utopian thousand-year period of prosperity and blessing on earth immediately after the New Testament era and immediately prior to the final judgment. This thousand-year period is called the millennium (from the Latin language in which mille means “thousand” and annus means “year”). The following time line shows how the millennialists view the end times. Compare this with the scriptural time line below it. Millennialism: Scripture: The thousand years The idea of a millennium comes from Revelation chapter 20. It is important to note that this is the only passage in the entire Bible which mentions a thousand-year period. Revelation 20:1-3,7-12: I saw an angel coming down out of heaven, having the key to the Abyss and holding in His hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth—Gog and Magog—to gather them for battle. -
Can the New Testament Be Trusted/Believed?
CAN THE NEW TESTAMENT BE TRUSTED/BELIEVED? Fact one: the bibliographical test so much greater than the evidence for many writings (corroboration from textual transmission). The of classical writers, the authenticity of which no one historical accuracy of the New Testament can be dreams of questioning. And if the new Testament were proven by subjecting it to three generally accepted tests a collection of secular writings, their authenticity 182 for determining historical reliability. Such tests are would generally be regarded as beyond all doubt.” utilized in literary criticism and the study of historical It is this wealth of material that has enabled documents in general. (These are also discussed by scholars such as Westcott and Hort, Ezra Abbott, Sanders.178) They involve 1) bibliographical, 2) Philip Schaff, A.T. Robertson, Norman Geisler and internal and 3) external examinations of the text and William Nix to place the restoration of the original text 183 other evidence. at 99 percent plus. Thus no other document of the The bibliographical tests seeks to determine ancient period is as accurately preserved as the New whether we can reconstruct the original manuscript Testament: from the extant copies at hand. For the New Testament Hort’s estimate of “substantial variation” for the (NT) we have 5,300 Greek manuscripts and manuscript New Testament is one-tenth of 1 percent; Abbott’s portions, 10,000 Latin Vulgate, 9,300 other versions, estimate is one-fourth of 1 percent; and even plus 36,000 early (100-300 A.D.) patristic quotations of Hort’s figure including trivial variation is less than the NT—such that all but a few verses of the entire NT 179 2 percent. -
61 Source-Critical Studies in Luke-Acts Igbakua Iorjaah
Ilorin Journal of Religious Studies, (IJOURELS) Vol.5 No.2, 2015, pp.61-76 SOURCE-CRITICAL STUDIES IN LUKE-ACTS: IMPLICATIONS FOR UNDERSTANDING LUKE, THE EVANGELIST1 Igbakua Iorjaah Benue State University, Makurdi, Nigeria [email protected] +234805 785 7507 Abstract Contemporary scholarship recognises Luke‟s Gospel and Acts of the Apostles as two volumes of Luke‟s one book. This has greatly improved understanding of Luke‟s literary contribution to Jesus‟ story. One gulf yet impedes better knowledge of Luke‟s contribution. For some two centuries now, majority of scholars adopt either the Two- Document Hypothesis or the Two-Gospel Hypothesis in explaining the composition of Luke‟s Gospel. Observably, the Two-Document Hypothesis ignores, and to some degree, the Two-Gospel Hypothesis glosses over Luke‟s rhetorical concerns and narrative goal in writing, which is central to any utterance. This paper examines the usefulness of these approaches and then presents an alternative one. It argues that a more informed understanding of Luke-Acts, while valuing the author‟s sources, should focus on Luke‟s narrative techniques in his two-volume book. The paper employs a language-in-life- situation hermeneutic (name of the theorist), focusing on Luke‟s use of the oral Gospel he internalised during his kerygma performance, to demonstrate how an author‟s use of his sources in a literature is dialogically governed by his rhetorical goal and his ability to manage his sources. The study centres on Luke‟s first volume as a paradigm. Keywords: Source-criticism, Scribality, Intertextuality, Oral performance, Dialogical discourse Introduction Since the nineteenth century, source-critical studies of the Gospels have become literary-driven and are governed by a tendency towards a cut-and-paste view of the use of “sources.” Similarity of language or wording between two gospels is assumed to indicate copying from one of the gospels, leaving no room for other possibilities, like orality. -
Evangelicals and the Synoptic Problem
EVANGELICALS AND THE SYNOPTIC PROBLEM by Michael Strickland A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion University of Birmingham January 2011 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Dedication To Mary: Amor Fidelis. In Memoriam: Charles Irwin Strickland My father (1947-2006) Through many delays, occasioned by a variety of hindrances, the detail of which would be useless to the Reader, I have at length brought this part of my work to its conclusion; and now send it to the Public, not without a measure of anxiety; for though perfectly satisfied with the purity of my motives, and the simplicity of my intention, 1 am far from being pleased with the work itself. The wise and the learned will no doubt find many things defective, and perhaps some incorrect. Defects necessarily attach themselves to my plan: the perpetual endeavour to be as concise as possible, has, no doubt, in several cases produced obscurity. Whatever errors may be observed, must be attributed to my scantiness of knowledge, when compared with the learning and information necessary for the tolerable perfection of such a work. -
Tehiyyat Ha-Metim the Resurrection of the Dead in the Palestinian Targums of the Pentateuch and Parallel Traditions in Classical Rabbinic Literature
Texte und Studien zum Antiken Judentum Herausgegeben von Martin Hengel und Peter Schäfer 57 Tehiyyat Ha-Metim The Resurrection of the Dead in the Palestinian Targums of the Pentateuch and Parallel Traditions in Classical Rabbinic Literature by Harry Sysling ARTIBUS J.C.B. Mohr (Paul Siebeck) Tübingen Die Deutsche Bibliothek - CIP-Einheitsaufnahme Sysling, Harry Tehiyyat ha-metim : the resurrection of the dead in the Palestinian Targums of the Pentateuch and parallel traditions in classical Rabbinic literature / by Harry Sysling. - Tübingen : Mohr, 1996 (Texte und Studien zum antiken Judentum ; 57) ISBN 3-16-146583-0 NE: GT © 1996 J.C.B. Mohr (Paul Siebeck), P.O. Box 2040, D-72010 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Times typeface, printed by Guide-Druck in Tübingen on non-aging paper from Papierfabrik Niefern and bound by Heinr. Koch in Tübingen. ISSN 0721-8753 to my teacher and friend Martin J. Mulder of blessed memory Vous, toutes ses pensées, ses belles espérances, ses joies, êtes-vous disparues aussi et est-ce possible? Les morts vivent, m'écrié-je parfois, soudain réveillé dans la nuit et tout transpirant de certitude. Les pensées de ma mère, balbutié-je, se sont enfuies au pays où il n'y a pas de temps et elles m'attendent Albert Cohen, Le livre de ma mère Preface The study of the Targumim in general and that of the Palestinian Targumim in particular has seen a rapid development during the past decades, mainly owing to the fundamental research pursued by the scholars Paul Kahle and Alejandro Diez Macho.