DOCSLIB.ORG

Creation, Satanification, Regeneration, Deification Part 3: Regeneration for Deification, Regeneration As Deification by Ron Kangas

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Creation, Satanification, Regeneration, Deification Part 3: Regeneration for Deification, Regeneration As Deification by Ron Kangas Creation, Satanification, Regeneration, Deification Part 3: Regeneration for Deification, Regeneration as Deification by Ron Kangas s a book concerned with Christ as the center of first step in God’s organic salvation (followed by sanctifi- AGod’s administration according to His economy (1:1; cation, renewing, transformation, conformation, and 5:6), John’s Revelation refers frequently to the throne of glorification). Thus, we have three terms of crucial signif- God and to God as the One sitting on the throne. icance—creation, regeneration, and deification. “Immediately I was in spirit; and behold, there was a throne set in heaven, and upon the throne there was One Regrettably, God has an enemy, Satan the devil, who sitting; and He who was sitting was like a jasper stone and defies Him, opposes His purpose, and contradicts His a sardius in appearance” (4:2-3). Here we see the throne will (Isa. 14:12-14). The satanic will is set against the of divine authority, the throne on which the redeeming divine will, and the devilish counterplot, against the eter- God is sitting (22:1) to carry out His administration by nal plan and purpose of God. As a result, there exists in exercising His sovereignty over everyone and everything. the universe a conflict of wills, the conflict between the God’s throne is not only for God to reign but also for will of God and the will of Satan. Spiritual warfare has its God to accomplish His eternal purpose (Eph. 1:9, 11; source in this conflict between the divine will and the 3:11; Rom. 8:28), which is intrinsically related to His satanic will. In his perverse attempt to thwart God’s will will. Speaking of the will of God and conjoining God’s and to counteract God’s purpose in creating humankind, will to God’s creation, Revelation 4:11 says, “You are Satan, at the time of the fall of humanity, injected him- worthy, our Lord and God, to receive the glory and the self as sin into man’s tripartite being, corrupting the body, honor and the power, for You have created all things, and transmuting the soul, and deadening the spirit. In this because of Your will they were, and were created.” As a way the devil, an evil father (John 8:44), engendered a God of purpose with a will according to His good pleas- race of his own children, serpents sired by the ancient ure (Eph. 1:5, 9, 11), God created all things for His will serpent and the same as their devilish father in life and that He might accomplish and fulfill His purpose. The nature. The process by which the creatures of God universe with all things therein was created because God became children of the devil is denoted by the expression has a will. God’s will, as unveiled in Ephesians and satanification. Now there are four matters requiring our Romans, is to have a corporate expression of Himself in attention—creation, satanification, regeneration, and Christ as the firstborn Son of God with the believers as deification—matters that we began to consider in the the many sons of God. Whereas we all are God’s crea- first two articles in this three-part series—“Creation for tures by creation, the believers in Christ, God’s chosen Regeneration” and “Satanification and Its Nullification.” and redeemed people, become sons of God through regeneration. If God’s purpose is to be carried out, cre- n the first article we pointed out that the Triune God ation must be followed by regeneration, through which Icreated humankind in His image and according to His creatures of God become children of God. As we shall likeness for His corporate expression. In Genesis 1 there attempt to point out in this article, regeneration is for is the potential for the corporate expression of God, and deification—the process by which the believers in Christ in Revelation 21 and 22 there is the reality of this expres- become God in life and in nature but not in the Godhead sion. The only way a human being created by God can and not as objects of worship. Not only is regeneration for express God is to receive the life of God through regen- deification—regeneration is deification, at least as the eration by God and then continue to become God Volume VII No. 2 October 2002 71 through deification. This great Misunderstandings concerning divine endeavor is opposed and Regeneration attacked by God’s enemy, whose evil objective is to make human Before God’s purpose In order to see that regeneration is beings the same as he is in his sin- for deification and that regenera- ful life and nature. Satanification in creation can be tion actually is the beginning of specifies the process of Satan’s deification, we must have an accu- making the man created by God realized through rate understanding of regenera- for His divine expression a consti- regeneration tion. Sadly, even tragically, there is tution of Satan for his devilish widespread misunderstanding con- expression. Before God’s purpose and deification, there cerning the meaning and signifi- in creation can be realized through cance of regeneration. Some regeneration and deification, there must be a nullification examples of erroneous or inaccu- must be a nullification of satanifi- of satanification. rate teaching concerning regenera- cation. This took place through the tion require attention. death of Christ on the cross as the This took place One who, fulfilling the type of the through the death of An Inner Re-creating of Fallen bronze serpent (John 3:14), came Human Nature in the likeness of the flesh of sin Christ on the cross. and was made sin on our behalf Regeneration or, new birth, is an (Rom. 8:3; 2 Cor. 5:21) so that sin inner re-creating of fallen human might be condemned and the devil nature by the gracious sovereign might be destroyed (Heb. 2:14). action of the Holy Spirit. (Jn. 3:5- The Son of God has been mani- 8) Regeneration in Christ changes fested to destroy the works of the the disposition from the lawless, devil (1 John 3:8). Now with His God-less, self seeking, (Rom. 3:9- accomplished, judicial redemption 18; 8:7) which dominates man in as the righteous basis, God can dis- Adam, into one of trust and love, of pense Himself into His chosen and redeemed people as repentance for past rebelliousness and unbelief, and lov- their life for their regeneration and deification, leading to ing compliance with God’s law henceforth. (Modern a glorious consummation—the New Jerusalem, the ful- Reformation 28) fillment of God’s will, as His eternal habitation for His satisfaction and expression. As a testimony of the victory his definition of regeneration is a natural human con- of God and the defeat of His enemy, at the end of T cept, one contrary to the divine revelation. This Revelation the devil is hurled into the lake of fire, and the erroneous thought takes fallen human nature, not God’s New Jerusalem comes down “out of heaven from God, eternal purpose, as the point of departure and then having the glory of God” (21:10-11). In this way, Satan’s defines regeneration as the mere re-creation of our fallen plot is foiled, and God’s purpose is fulfilled. Taken as a nature. In this view, regeneration is nothing more than a unit, this paragraph summarizes the thesis of this three- restoration of human nature to its original created condi- part series of articles. tion; nothing is said concerning the receiving of the divine life, the most crucial element in the new birth. Another ach part has its own subthesis, its basic and controlling mistake is connecting regeneration to compliance with Ethought. The thesis of Part 1 is that the creation of God’s law, thus making the law of God rather than the humanity in the image of God was for regeneration by the life of God the main criterion. Accordingly, regeneration life of God for the corporate expression of God. The the- is defined as reformation and not as a new birth in which sis of Part 2 is that Satan, in his craftiness, devised a one becomes a new species, a child of God. This kind of strategy to ruin humankind by injecting his evil life and understanding distracts believers from God’s economy to nature into humanity, thereby satanifying everyone. But self-improvement or moral development, thus frustrating through the incarnation and redemptive death of Christ, the growth of God within the members of the Body of God in Christ has defeated Satan and nullified his agenda Christ. of satanification. The thesis of Part 3 is that, with redemp- tion as the solid, unshakable foundation, God is now free, Mere Analogy according to His righteousness, to regenerate and thereby begin to deify His redeemed, justified, reconciled elect. “Spiritual birth cannot be strictly and literally the same in This regeneration for deification and regeneration as deifi- nature and mode with natural birth. It must be a mere cation will fulfill God’s purpose in creation. analogy” (Webb 184-185). “Mere analogy,” not a divine 72 Affirmation & Critique reality: what a grievous departure from the Word of God! would have been mentioned and the new principle and Claiming that spiritual birth, regeneration, does not dynamic defined in relation to it. involve an actual birth through which the life and nature of God are imparted to those who believe into Christ, this egeneration is not restoration—regeneration is a new statement denies the biblical truth that the believers have Rcreation in which one receives the divine life and actually been born of God to become children of God pos- becomes a person different from the humanity both in sessing the life and nature of God.
Load more

Recommended publications
  • Does Regeneration Precede Faith in 1 John?
    MAJT 23 (2012): 5-18 DOES REGENERATION PRECEDE FAITH IN 1 JOHN? by Matthew Barrett 1. Introduction FOR CENTURIES CALVINISTS and Arminians have been divided over the proper causal ordering between regeneration and conversion in the ordo salutis.1 Is it true, as the Calvinist believes it is, that God‘s act of regeneration precedes faith (monergism) or should we believe, as the Arminian does, that regeneration is conditioned upon man‘s faith and therefore precedes regeneration (synergism)?2 While the debate oscillates around numerous texts, the letter of 1 John plays a major role in determining the debate. For example, 1 John 5:1 states, ―Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whomever has been born of him.‖ This paper will argue that texts like 1 John 5:1 as well as others (cf. 2:29; 3:9; 4:7; 5:1, 4, 18) teach that regeneration does indeed precede faith.3 In demonstrating this thesis it will become evident that the Arminian ordo is inadequate while the Calvinist ordo is most faithful to the biblical witness. 2. 1 John 5:1 We begin by considering 1 John 5:1, which Piper calls ―the clearest text in the New Testament on the relationship between faith and the new birth.‖4 The Greek reads, Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν 1. This essay is a brief treatment of the topic. For a full defense of monergism as well as a full critique of synergism see my forthcoming book on the subject with P&R (some content in this chapter is taken from the forthcoming book published by P&R Publishing Co., P O Box 817, Phillipsburg, N.J.
    [Show full text]
  • “Baptism Now Saves Us” in 1 Peter 3:21
    The Journal of Ministry & Theology 5 Reflections on “Baptism Now Saves Us” in 1 Peter 3:21 Mike Stallard My remembrance of Dr. Bill Arp: Dr. William (Bill) Arp was one of my closest friends at Baptist Bible Seminary where I taught for 22 years. I remember when I interviewed for the theology position in the spring of 1994, the first home where I had a meal was Bill’s. I learned immediately of his love for family, and his home became a place of peaceful repose whenever I had the occasion. Bill’s teaching specialty was Greek and New Testament. He was considered our “go-to guy” for many of the epistles. There was clarity as he used discourse analysis to highlight serious observation of the text for his students as he followed grammatical-historical interpretation. The last eight years of my time at the seminary, I served as Dean and had the opportunity to call upon Bill to help out in various academic capacities in addition to his teaching of students. Bill was known for his love for working through difficult passages in the Bible. In light of this, I asked him from time to time to lead the faculty in a discussion of selected New Testament “problem” verses. On one occasion I asked him to lead the faculty through a discussion of the knotty problems in 1 Peter 3:18-22. We never finished our discussion – we ended up mired in the discussion of the spirits in prison! But Bill’s leadership on the issues at hand was always helpful.
    [Show full text]
  • The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church
    22 I The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church W J Torrance Kirby For as much as there is no union of God with man without that meane betweene both which is both, it seemeth requisite [to] consider how God is in Christ, then how Christ is in us. (Lawes 5.50.3) In the dedicatory preface to the fifth book of his treatise Of the Lawes of Ecclesiastical/ Politie, Richard Hooker remarks that 'the weightiest conflicts the Church hath had were those which touched the head, the person of our Saviour Christ, and the next of importance those questions which are at this date [ie the period of the Reformation and its aftermath] betweene us and the Church of Rome about the actions of the body of the church of God ... ' (FLE 2:2.15-19). The great actions of the church disputed in the sixteenth century have to do principally with the manner and the means of our participation in God's own life. The communication of God's grace to humanity was opened up to rigorous scrutiny in Luther's formulation of the doctrine of justification by faith alone. The doctrine of the church was radically recast as a logical consequence of the rethinking of the doctrine of salvation. Both the soteriology and the ecclesiology of the Reformation are intimately linked to that weightier conflict touching the manner of the union of God and man in one Christ. Indeed Chalcedonian christological orthodoxy provides a governing paradigm for the reformers in their fundamental approach to these questions.
    [Show full text]
  • Roman Catholic View Ii
    These Living Waters: Common Agreement on Mutual Recognition of Baptism A Report of the Catholic Reformed Dialogue in United States 2003 - 2007 Table of Contents 1. Introduction 2. Common Agreement on Mutual Recognition of Baptism 3. Historical overview: sacraments and sacramentality a. Sacramentality i. Roman Catholic view ii. Reformed view b. Sacraments i. Roman Catholic view ii. Reformed view c. Summary 4. Baptismal rites a. Our Common Early History b. Historical Developments: The Reformation c. Historical Developments: Roman Catholic d. [comparative chart of pre and post-Tridentine Baptismal Rites – appendix?] e. Development of Baptismal Rite after the Reformation i. Reformed ii. Roman Catholic f. Twentieth Century Convergence in Scholarship and Ritual i. Reformed ii. Roman Catholic g. Critical Comparison of Roman Catholic and Reformed Rites h. Conclusion: Similar Rites with Different Hermeneutics 5. Theology of Baptism: Roman Catholic, Reformed, and Common Perspectives a. What is baptism? b. Why does the church baptize? c. What does Baptism effect or signify? d. How is Christian Baptism related to the Biblical Economy of Salvation? e. What is the Relationship between Baptism, Faith and Discipleship? f. What implications does Baptism have for the church? g. Who may baptize and with what means and Formula ? h. Why do people need to be baptized? i. Who can receive baptism? j. Why do we baptize children? k. Why should someone be baptized only once? l. What is the relationship between baptism and confirmation and/or profession of faith? m. What is the relationship between baptism and election? n. What is the relationship between baptism and grace? 1 o.
    [Show full text]
  • THE EVIDENCES of REGENERATION the Evidences Are Inseparable from Regeneration
    [LHBC SYSTEMATIC THEOLOGY: SOTERIOLOGY] February 14, 2016 THE EVIDENCES OF REGENERATION The evidences are inseparable from regeneration. They register immediately in the conscious life and activity of the person. This biblical truth is diametrically opposed to those who claim that there are no necessary evidences of the new birth. These often classify these evidences as works erroneously raised to the level of co- conditions with faith (otherwise called “frontloading the Gospel”).19 The apostle John is the principal source for the evidences of regeneration in a believer’s life, evidences which are in fact signs of the necessary and inevitable perseverance of the saints. John’s confirming proofs, to be discussed more fully in a later chapter, can here be listed as follows: Believing that Jesus is the Christ: “Whoever believes that Jesus is the Christ is born of God” (1 John 5:1). “Believes” is pisteuo in the present active indicative, “is believing.” “Is born” is the verb gennao in the perfect passive indicative, “has been born.” Righteous living: “If you know that He is righteous, you know that everyone also who practices righteousness is born of Him” (1 John 2:29). “Who practices” righteousness is ho poion, a present active participle of poieo, “the one doing” righteousness. “Is born” is gennao in the perfect passive indicative, “has been born.” Cessation of habitual sinning: “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God” (1 John 3:9). “Who is born” is gennao in the perfect passive participle, “who has been born.” “He cannot sin” is hamartano in the present active infinitive with ou dunatai, “he is not able to go on sinning.” (See also 1 John 5:18: “We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.”) Overcoming faith: “You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world” (1 John 4:4).
    [Show full text]
  • Reformation Christology: Some Luther Starting Points
    Volume 7l:2 April 2007 Table of Contents -- - - - - - - Talking about the Son of God: An Introduction ............................. 98 Recent Archaeology of Galilee and the Interpretation of Texts from the Galilean Ministry of Jesus Mark T. Schuler .......................................................................... 99 Response by Daniel E. Paavola ..............................................117 Jesus and the Gnostic Gospels Jeffrey Kloha .............................................................................121 Response by Charles R. Schulz ........................................144 Reformatia Christology: Some Luther Starting Points Robert Rosin ........................................................................... 147 Response by Naomichi Masaki ..............................................168 American Christianity and Its Jesuses Lawrence R. Rast Jr ...... .. .. ... .. .. .. .. .. .. .. .. .. .. .. 175 Response by Rod Rosenbladt ................................................. 194 Theological Observer The Lost Tomb of Jesus? ........................................................ 199 CTQ 71 (2007):147-168 Reformation Christology: Some Luther Starting Points Robert Rosin "Reformation Christology" is an impossible topic in the space allotted. A narrower topic, relatively speaking, is Martin Luther's Christology, which leaves only about one hundred and twenty heavyweight volumes, each the proverbial blunt instrument that could do in the person foolish enough to think that Luther can be managed in this space. Nor
    [Show full text]
  • Lesson # 9 – Becoming a Christian (Soteriology)
    The Gospel Call, Regeneration, Justification & Adoption (What does it mean to become a Christian?) Objectives are to discuss the following: 1. What Does It Mean to Become a Christian? • What is the Gospel Call? • What is Regeneration? • What is Conversion? 2. What Are Justification And Adoption? What Does It Mean to Become a Christian? BFC Article 12 – Salvation 12-1 Salvation is the work of God in which He reconciles fallen men to Himself, ultimately removes the consequences of the curse, and bestows upon His redeemed Creation the riches of His grace, all to His glory. 12-2 Salvation is offered in the gospel to all men and is accomplished in all the elect. It is received by grace through faith and the instrumentality of the Holy Spirit, apart from works or human merit. Salvation centers in a person, Jesus Christ, and receiving Him includes the remission of sins on the grounds of His shed blood on the cross, the imputation of His perfect righteousness, the reception of the Holy Spirit, and the impartation of eternal life. BFC Article 13 - Repentance 13-1 Repentance unto life is a gift of God and a voluntary act of man, accomplished by the convicting power of the Holy Spirit through the Word of God. Repentance consists in knowledge of sin, a sense of guilt and corruption that results in the confession and forsaking of sin and a turning to God that results in loving, obedient service. BFC Article 14 - Regeneration 14-1 Regeneration, or the New Birth, is an instantaneous creative act of God through the agency of the Holy Spirit, whereby divine life is imparted to those dead in sin, making them members of the family of God.
    [Show full text]
  • Authentic III
    Theme: This series takes a look at the letter of 1 John, exploring authentic III. Authentic Atonement faith in a counterfeit world. A. Theme: When we sin, we have an Advocate with the I. Introducing the Authentic Word of Life Father, Jesus the Righteous One, who has provided A. Theme: Authentic faith is built upon Jesus, the True authentic atonement for us - bearing the wrath of God Word of Life, is proclaimed in the Gospel, and produces and purifying us from sin, allowing us to freely come fellowship and full joy as we walk with God and His before the Father. people. B. Text: 1 John 2:1-2 B. Text: 1 John 1:1-4 C. Response: Communion C. Response: Communion D. Benediction: Psalm 79:9 D. Benediction: 2 John 1:3 E. Teaching keywords: atonement, sin, forgiveness, God’s E. Teaching keywords: Christology; Deity of Christ; Gospel; character, law and gospel fellowship; joy IV. The Authentic Christian In Action II. The Authentic Response To Sin A. Theme: Authentic Christian faith is seen not in the claim A. Theme: Many people deceive themselves by denying to know God, but in the fruit of faith - obeying God’s their sin, but the authentic response to sin is commands, walking as Jesus did, and loving other surrendering to Jesus and finding forgiveness in Him. Christians. B. Text: 1 John 1:5-2:2 B. Text: 1 John 2:3-11 C. Response: Prayer C. Response: Communion D. Benediction: Psalm 79:9 D. Benediction: 1 Thessalonians 3:12-13 E. Teaching keywords: sin, forgiveness, confession, God’s E.
    [Show full text]
  • What Is Classical Arminianism?
    SEEDBED SHORTS Kingdom Treasure for Your Reading Pleasure Copyright 2014 by Roger E. Olson All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without prior written permission, except for brief quotations in critical reviews or articles. uPDF ISBN: 978-1-62824-162-4 3 ABOUT THE AUTHOR Roger E. Olson Roger Olson is a Christian theologian of the evangelical Baptist persuasion, a proud Arminian, and influenced by Pietism. Since 1999 he has been the Foy Valentine Professor of Christian Theology of Ethics at George W. Truett Theological Seminary of Baylor University. Before joining the Baylor community he taught at Bethel College (now Bethel University) in St. Paul, Minnesota. He graduated from Rice University (PhD in Religious Studies) and North American Baptist Seminary (now Sioux Falls Seminary). During the mid-1990s he served as editor of Christian Scholar’s Review and has been a contributing editor of Christianity Today for several years. His articles have appeared in those publications as well as in Christian Century, Theology Today, Dialog, Scottish Journal of Theology, and many other religious and theological periodicals. Among his published works are: 20th Century Theology (co-authored with the late Stanley J. Grenz), The Story of Christian Theology, The Westminster Handbook to Evangelical Theology, Arminian Theology, Reformed and Always Reforming, and Against Calvinism. He enjoys
    [Show full text]
  • Foundations II: Regeneration, Faith and Repentance
    Foundations II: Regeneration, Faith and Repentance John 3:3, “Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”” J. C. Ryle on Regeneration “Now, I say that on the face of the Bible, when fairly read, there stands out this grand doctrine, that each one of us must, between the cradle and grave—go through a spiritual change, a change of heart—or in other words be born again. And in the text you have heard, the Lord Jesus declares positively, without regeneration no man shall see the kingdom of God.” Definition of Regeneration: Regeneration is the spiritual change wrought in the heart of man by the Holy Spirit in which his/her inherently sinful nature is changed so that he/she can respond to God in faith and live in accordance with His will. It extends to the whole nature of man, altering his governing disposition, illuminating his mind, freeing his will, and renewing his nature. Titus 3:4–7, “But when the goodness and loving kindness of God our Savior appeared, [5] he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, [6] whom he poured out on us richly through Jesus Christ our Savior, [7] so that being justified by his grace we might become heirs according to the hope of eternal life.” The Necessity of Regeneration 1. Expressly asserted by the Bible Scripture does not leave us in doubt about the necessity of regeneration but asserts this in the clearest terms.
    [Show full text]
  • 3. Order of Salvation in This Part of Dogmatics Will Be Treated A
    3. Order of Salvation In this part of dogmatics will be treated A. Vocation (call). B. Conversion (regeneration, illumination). C. Justification. D. Sanctification. E. Preservation (perseverance and election). F. Mystic union. A. Vocation I. God calls and invites sinners to accept and enjoy the fruits of Christ's redemptive work. 1. Human beings have by nature no knowledge of the way of salvation. a) They are by nature unable to conceive and unwilling to seek salvation by grace. 1) This is the result of original sin. Note: Consider how this reflects both aspects of original sin: both the lack of true fear, love and trust in God and the presence of natural hostility toward him. Augsburg Confession, II, p 43: Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence. 2) Scripture is rich in descriptive terms for this natural spiritual condition of mankind. -a) Scripture pictures it as general depravity. Psalm 14:2,3 The LORD looks down from heaven on the sons of men to see if there are any who understand, any who seek God. 2 All have turned aside, they have together become corrupt; there is no one who does good, not even one. Psalm 53:3 Everyone has turned away, they have together become corrupt; there is no one who does good, not even one. Romans 3:10-12 As it is written: “There is no one righteous, not even one; 11 there is no one who understands, no one who seeks God.
    [Show full text]
  • Biblical and Theological Terms for Incoming Seminarians
    Biblical and Theological Terms For Incoming Seminarians The intent of this glossary is to provide simple definitions for the important biblical and theological terms that incoming seminarians need to understand, in the context of AGTS, as they begin their studies. Words not in this list are either the professor’s responsibility to explain as a part of seminary education or are the student’s responsibility to look up in a dictionary. The definitions here are simplified versions of the most likely uses in the context of AGTS classes, early in a student’s first semester, and are based on Dr. James Hernando’s Dictionary of Hermeneutics where possible, which is a recommended resource. The * indicates a word is defined elsewhere in the list. a priori: an assumption or presupposition* someone has before beginning a study or discussion. allegorical: not the literal sense but portraying spiritual truths metaphorically* without reference to any actual historical events or people. An allegory never actually happened, like Pilgrim’s Progress. The Bible stories did happen unless otherwise indicated and so cannot be allegories. However, they can be typological.* anachronistic: not using technically accurate terminology for the time period. An example is reading NT terms or place names back into the OT context. apocalyptic: a type of biblical literature that is a dramatic, visionary, depiction of the ultimate cosmic victory of God over evil, using imagery that is significant to that time and culture, such as is used in the book of Revelation. Apocrypha: books written in the Intertestamental Period considered authoritative scriptures (sacred writings) by Roman Catholicism but not by Protestants or Jews and are called deutero*- canonicals by the Catholics.
    [Show full text]