Covering a wide range of topics, geographical regions, resources, understandings, and viewpoints, this exceptional collection of essays will make you and help you rethink the conventions and convictions of biblical studies as an academic discipline. Editors: Dan Batovici and Kristin de Troyer.
Category: Classical Apologetics
Add to Cart. Reception history has emerged over the last decades as a rapidly growing domain of research, entertaining a notable methodological diversity. Author: Bogdan Gabriel Bucur. Scripture Re-envisioned discusses the christological exegesis of biblical theophanies and argues its crucial importance for the appropriation of the Hebrew Bible as the Christian Old Testament.
The Emmaus episode in Luke 24 and its history of interpretation serve as the methodological and hermeneutical prolegomenon to the early Christian exegesis of theophanies. Bucur shows that the earliest, most widespread and enduring reading of these biblical texts, namely their interpretation as "christophanies"— manifestations of the Logos-to-be-incarnate—constitutes a robust and versatile exegetical tradition, which lent itself to doctrinal reflection, apologetics, polemics, liturgical anamnesis and doxology.
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Powered by: PubFactory. Is it possible to be passionate about the gospel and care deeply about politics? When it comes to politics, Christians today seem lost and confused. This book exists to equip the reader to apply Christianity to politics with both grace and truth, with both boldness and humility. Politics is not an evil arena to be avoided. Neither is it our only avenue for impacting society. The reality is much more complex and, oddly enough, much more promising. Usually, they end up sacrificing Christian doctrine and morality on the altar of cultural acceptance.
In other words, this mindset ends up undermining the Christian faith. In the midst of unbelief and even persecution, we determine to live our lives as seamless tapestries of word and deed Col We proclaim Christ and the gospel with our lips word and we promote Christ and the gospel with our lives deed.
One way of describing this mindset is to say that Christians should always be pointing in five directions. We look upward toward God, showing the world that God alone—rather than idols such as sex, money, and power—is worthy of worship. We look inward to our own corporate church life, seeking to love each other in a way that will compel outsiders to want to be a part of our Christcentered community. We look backward toward creation, seeking to live the way God designed us to live when he created us.
We look forward to the end times, when we will live in perfect relationship with God and with each other. We look outward to the nations, inviting them to embrace Christ by believing on the gospel. Under this view, every aspect of life is rife with potential for witness. If Christ is Lord over everything, then we can do everything in our lives in a way that is shaped toward Christ. You cannot point to any natural realm or star or comet or even descend into the depth of the earth, but it is related to Christ, not in some unimportant tangential way, but directly. Absolutely everything in life matters to God.
He cares not only about the goings-on within the four walls of a congregational gathering but also about the goings-on in other corners of society and culture. We must live Christianly not only as the church gathered on Sunday morning for worship, but also as the church scattered into the world in our work, leisure, and community life. We must take seriously our interactions in the arts music, literature, cinema, architecture, etc.
In asking and answering these questions, Christians learn to live their lives holistically as an attractive preview of the kingdom.
In that kingdom, there will be no more pain or tears, no more sin or the consequences of sin. In that kingdom, we will be in right relationship with God, with each other, and with all of creation. There is no greater calling in life than to live as a preview of that kingdom. Walter R. Politics, simply defined, is the life of the city polis and the responsibilities of the citizen polites.
- Abandoning Nature. The Areopagus Journal of the Apologetics Resource Center. Volume 5, Number 5..
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Now we stand at this great moment in history. Concerned about the unprecedented advance of secularism in our society, we cry out against it. But can we really stop it? Evangelical social involvement has brought many issues to the forefront of the public policy debate.
Some progress has been made but little legislative change has been effected that cannot be undone by different administrations. All of this should not surprise us. Believers are citizens of two kingdoms, one heavenly and one earthly. As long as we are living on earth, we have a Godgiven mandate to do all we can to influence this world for the cause of God and Christ. Human Responsibility Scripture is filled with a wide variety of responses to politics and governance.
The Judges of Israel, for the most part, were miserable failures at human government. Saul lacked the character and skills of leadership. David and Solomon were relatively successful rulers, but each sowed the seeds of future. Nathan, Elijah, Elisha, Isaiah, and Jeremiah were directly involved in giving advice to political rulers. Daniel, Ezra, Nehemiah, and Esther also served in places of responsibility within hostile pagan governments.
On the basis of that divine authority, He commissions us to be His representatives here on earth. As such, we can neither abdicate the sociopolitical consequences of discipleship, as did the medieval monastics, nor hope to bring about His kingdom on earth by the mere use of political or legal force. Therein lies the tension between religion and politics, and therein must come the solution.
He rejected the asceticism and isolationism of the Essenes. He refused to play the games of political accommodation that characterized the Sadducees and the Pharisees. He confounded the Herodians and refused to give cause to the Zealots see Matt He stood alone with a uniquely new message, emphasizing that the kingdom of God was within the hearts of true believers.
Thus, they were free from the suppression of political domination or the corruption of political compromise. They were citizens of heaven as well as of earth, and their mission on earth was to make people citizens of the kingdom of God. Jesus offered the people of His day a new perspective on politics and power. Ironically, His own disciples struggled with the issue. He reminded them that He had another priority, namely to preach the gospel to the whole world v.
The word power in this passage translates the Greek word exousia power in the sense of authority. The more familiar word dunamis power in the sense of force or might is not used in this passage.
Paul the Apostle
Therefore, Christ was not threatening Pilate with a display of force; rather, He was reminding Pilate that all human authority is delegated authority, whereas the exousia of God is absolute and unrestricted. Thus, true power in the world derives from divine authority and not political force. He who was the embodiment of divine authority stood like a divine enigma on the landscape of humanity reminding us that even the best political solutions are temporary without Him. Theological and Philosophical Basis If Christians are going to seriously influence American political and social life, we must understand what we are trying to accomplish.
We are not merely advocating the election of certain officials as an end in itself.
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Francis Schaffer clearly understood this when he argued that Christ must be Lord in all of life. As such, these problems require. Ultimately, there are no permanent political solutions to the problems of society. But that does not mean that we should retreat to a monastery and advocate social anarchy for the rest of the world.
Because the Christian is a citizen is a citizen of two kingdoms, one earthly the other heavenly, he has an obligation to both. He cannot divorce himself from either or both. He is under divine mandate to both. Nevertheless, he realizes that one is temporal and the other eternal. The divine mandate does not prohibit his involvement in the temporal; in fact, it enhances it. The Christian cannot merely sit by and passively watch society self-destruct.
Something within him, namely the Spirit of God, cries out for truth and justice.
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Wherever that cry has been articulated into action, truth and justice have often prevailed to the glory of God. Griffith Washington, D. Demy and G. Stewart, eds. Ashford and C.
Related Abandoning Nature. The Areopagus Journal of the Apologetics Resource Center. Volume 5, Number 5.
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