Ebooks ciencias humanas, página 11 de 4017

Stephen J. Hamilton attempts to create a "portrait" of "born-again" Christianity by providing a general introduction to the doctrine of regeneration, including its development in modernity, as well as short exegeses of relevant scriptural texts, followed by a close reading of four theologians Philipp Jakob Spener, Jonathan Edwards, Friedrich D.E. Schleiermacher, and Charles G. Finney who all associate the doctrine of regeneration with an experience of presence in the individual believer.In light of these analyses, he then traces a general theological structure of the "born-again" understanding of regeneration, including a catalogue of theological issues over which there is significant disagreement, in order to create a topography of "born-again" theologies. In the final section, he applies these results to contemporary conversion narratives of non-theologians. It is in such conversion narratives, the author argues, that theologians can discover an implicit, "lived" theology that reveals how doctrines are perceived and put into practice among Christians. Accordingly, this is to be understood as the result of the creative reciprocity between (often tacit) theological convictions and the experiences of the Christian life. The final chapter, as a coda to the entire work, offers some concluding reflections on the present cultural and political situation in the USA pertaining to "born-again" Christianity and argues against any oversimplifications of the relationship between "born-again" theologies, culture, and politics.

Although many of Edmund Schlinks writings have been available in English for several decades, the publication of the new German edition offered a significant impetus for providing a fresh and more accurate translation of them. Matthew L. Becker translated key terms that occur in all five volumes consistently. Also, he corrected infelicitous and misleading renderings of Schlinks language into English, which more or less happened in all of the earlier editions. In this first volume, Becker presents a completely reworked translation of Schlinks popular work "Der kommende Christus und die kirchlichen Traditionen.

Hip-hop is a deeply spiritual culture, a culture that since its beginnings has provided urban youth all over the world with a sense of place, being and direction, with knowledge of self and knowledge of cultural heritage. By examining a number of rap tunes and graffiti walls, Carl Petter Opsahl explores different spiritualities and religious traditions informing hip-hop culture, including, Christianity, Nation of Islam, Nation of Gods and Earths and indigenous spiritualities. By developing a theoretical framework of hybrid spirituality, Opsahl outlines spiritual strategies of survival and resistance in contexts of oppression and struggle.He provides basic introductions to recent research on spirituality, to hip-hop culture and its esthetic practices and to Islam in the USA and the teachings of Nation of Islam and Nation of Gods and Earths. Then follow in-depth analyzes of hip-hop cultural expressions. One chapter is devoted to the study of graffiti murals, exploring artworks by some of New Yorks finest writers such as TATS CRU, TRACY 168, TOO FLY and QUEEN ANDREA. Then follows a chapter on rap and Christianity, featuring explorations of Lauryn Hill, 2Pac and a number of Christian rappers including G.R.I.T.S. Another chapter explores Islamic influences on rap, with studies on Public Enemy, Wu-Tang Clan, Erykah Badu and Mos Def.Embedded in rhythms, rhymes, colors and shapes, the exploration of hip hop spirituality expands the horizon of studies in spirituality.

Die Republikanische Partei dominierte zwischen den spaten 1960er und 80er Jahren die Prasidentschaftswahlen in den Vereinigten Staaten. Vier der letzten sechs Wahlen sind jedoch verloren gegangen. Dieses Werk sieht die Grunde hinter dieser Krise im Versuch der Partei, wahrend und nach dem Kampf der schwarzen Minderheit fur ihre Burgerrechte in den 1960er Jahren, die weien (oft evangelikalen) Wahler des Sudens auf ihre Seite zu bringen. In einem Land, in dem der weie Bevolkerungsanteil stetig sinkt und junge Wahler sakularer denn je sind, finden sich die weien Wahler des Sudens immer ofter auf der Verliererseite der in Washington, D.C. ausgetragenen politischen Schlachten - und mit ihnen auch die Republikanische Partei.

Campegius Vitringa (16591722) of Franeker University was a biblical scholar of considerable influence for the first half of the 18th century. Similar to that of Calvin, his exegetical methodology attempts to walk a via media between the historicism of Grotius (1583-1645) and the Christocentrism of Cocceius (16031669). His magnum opus was a widely-acclaimed commentary on Isaiah (1720). Vitringa scholars have charted his influence along a historical-critical trajectory (including Schultens, Venema, Alberti, Manger, Delitzsch, and Gesenius) and along a Pietistic trajectory (including Franke, Lange, and Bengel, leading toward Lessing, Herder and German Idealism). The book includes the first biography in English and compares his hermeneneutical theoria with his praxis. It analyzes Vitringas exegetical presuppositions, his remarkably high view of the Bible, and his canones hermeneuticos (highly valued by J.J. Rambach [16931735]). It shows Vitringas contextual sensitivity at every level of exegesis, commitment to New Testament normativity in the reading of Isaiah (in which redemptive history is the ultimate hermeneutical horizon), nuanced views on the historical fulfillment of prophecy, and concern for pastoral application. A scholars scholar, widely admired for his mastery of the languages and his intense historical focus in exegesis, Vitringa was also appreciated for his orthodox views, warm-hearted piety, and love for the church.

Recent theology has seen a renewed vigour in debates about the nature and character of God. Juan Cruz turns to one of the prophetic books in the Hebrew Bible/Old Testament, Micah, to consider the metaphors it uses to portray the God of Israel and what they reveal about the deity. The book of Micah contains two dominant types of metaphor for Yahweh, namely the legal metaphors in 1:216 and 6:116 and the pastoral metaphors in 2:1213, 4:67, 5:14a and 7:1420. The former type of metaphors presents Yahweh in a courtroom setting, where he accuses his people of their sins, brings a lawsuit against them, and pronounces their judgement. The pastoral metaphors, on the other hand, describe Yahweh as the shepherd of his people, primarily concerned with the restoration and well-being of Israel. The two sets of metaphors therefore respectively present Yahweh in a positive and a negative light. Drawing on insights from philosophy and literary studies, and making particular use of the theories of Benjamin Harshav, Juan Cruz explores the divine metaphors by analysing the arguments they make within their respective literary units and in the context of the whole book, as well as the significant tensions that develop between the metaphors. The volume provides helpful tools to analyse metaphors for God, which may be also used for analysis of non-divine metaphors, and should contribute to our theological understanding of God in the Hebrew Bible, most especially in the book of Micah, a book whose title bears the meaning, "Who is like Yahweh?".

The covenant of redemption (pactum salutis), the eternal intra-trinitarian covenant, was a common staple within Early Modern Reformed theology, yet there are very few historical works that examine this doctrine. J. V. Feskos study, The Covenant of Redemption: Origins, Development, and Reception, seeks to address this lacuna.In the contemporary period the covenant of redemption has been derided as speculative, mythological, a declension from trinitarianism, or erroneously derived from one or two biblical proof-texts. Yet seldom have critics carefully engaged the primary sources to examine the different formulations, supporting exegesis, and ways in which the doctrine was employed.Far from speculation, sub-trinitarian, or a cold business transaction, proponents of the covenant of redemption constructed this doctrine based upon a web of interconnected biblical texts and were very sensitive to maintaining a robust doctrine of the trinity, as they employed this doctrine as a bulwark against the anti-trinitarian claims of Socinian theologians. Proponents of the doctrine also saw this pre-temporal covenant as the embodiment of intra-trinitarian love that overflows unto those chosen in Christ for their salvation and ultimate fellowship with the triune God.John V. Fesko explores the historical origins of the doctrine and then surveys its development in the seventeenth- through nineteenth-centuries, examining key advocates of the doctrine including, David Dickson, Herman Witsius, Johannes Cocceius, Francis Turretin, Patrick Gillespie, John Gill, Jonathan Edwards, Charles Hodge, and A. A. Hodge. He then examines the contemporary reception of the doctrine in the twentieth century with a survey of the doctrines critics, including Karl Barth, Herman Hoeksema, Klaas Schilder, and John Murray. After exploring the claims of the critics, the study moves to examine the views of twentieth-century proponents, including Geerhardus Vos, Herman Bavinck, Abraham Kuyper, Louis Berkhof, and G. C. Berkouwer.

Ekaterin Matusova offers a new approach to the old problems of interpretation of the "Letter of Aristeas".Chapter 1 deals with the question of the structure of the narrative. Matusova argues that at the time of Aristeas compositions of the kind of the Reworked Pentateuch, or Rewritten Bible were circulating in Egypt in parallel with the LXX and were a source of interpretations of the Hebrew text different from the LXX and of specific combinations of subjects popular in Second Temple Judaism. In particular, Matusova further argues that the leading principle of the composition of the Letter is that of the Reworked Deuteronomy, where subjects referring to the idea of following the Law among the gentiles were grouped together. The analysis is based on a broad circle of Jewish sources, including Philo of Alexandria and documents from the Qumran library. The principle of the composition discovered in this part of the study is referred to as the Jewish paradigm.Chapter 2 offers a new interpretation of the frame story in the narrative, i.e. of the story of the translation in the strict sense. Matusova shows that two paradigms are skilfully combined in this split story: the Jewish one, based on the Bible, and the Greek one, which involves Greek grammatical theory. She further argues that the story, when read in terms of Greek grammar, turns out to be a consistent story not of the translation, but of the correction of the LXX, which is important for our understanding of the early history of the translation. The analysis involves extensive excurses into Greek grammatical theory, including a discussion of Aristotle, Dionysius Thrax and other Hellenistic grammarians.In Chapter 3 Matusova tries to find the reason for the combination of these two paradigms, namely the Jewish biblical paradigm and the Greek grammatical ones, and to interpret their interconnected meaning, by placing it in the broad historical context of the Ptolemaic state

Death and dying were not in the main focus of the denominational conflicts of the 16th century. However, pious literature covered these topics again and again, not only before the Reformation, but after it as well. Here, certain denominational differences are clearly visible. Partly, these differences consist in the use of genres: For example, funeral sermons are an often used genre among Lutherans, while they are much rarer in the Reformed tradition. Similar differences can be observed concerning epitaphs. In Roman Catholic areas, funeral sermons and epitaphs are common in the 16th century, too; but their religious function is often a different from the one in Lutheranism. Beyond such interdenominational differences, there are also interesting continuities and connections which the contributors of the volume analyze. For example, there is a certain continuity between 16th century Lutheran funeral sermons and the late medieval tradition of ars moriendi.The volume contains papers presented at the Second RefoRC Conference in Oslo in 2012, and is characterized by a multiconfessional and multidisciplinary approach, with contributions from Church History, Art History, Archaeology, History of Literature and Cultural History. Within a field of research dominated by specialized contributions (e.g. on ars moriendi traditions or on specific traditions of funeral monuments and funeral sermons), the broad approach of this volume may further stimulate to comparative and cross-confessional reflection.

This book aims to open up the discussion and research of the up to now unstudied period of the History of the Hebrew Bible text: the period from the apparent stabilization of the Hebrew biblical text until the standardization that is reflected in the manuscripts of biblical text, those including the Masorah (c. 2nd 9th centuries A.D.). What took place from the time of the standardization of the consonantic text of the Hebrew Bible until the appearance of the first Masoretic codices? How was the biblical text preserved in the meantime? What was the body of notes that makes up the Masorah formed? How can the diversity of the textual traditions contained in the Masorah be explained and be consistent with the idea of a text established and standardized centuries before?

The second volume of the trans-disciplinary series "Research in Peace and Reconciliation" looks at ways of dealing with the past in Sub-Saharan Africa in recent decades and highlights the variety of peaceful strategies and processes. It asks to what extent this variety fosters the development of alternative methods for the transformation of violent conflict.The contributions focus on different African countries and regions as Chad, Nigeria, Rwanda, Uganda, Namibia, Zimbabwe, and South Africa. They take into account the influence of particular cultural contexts on processes of reconciliation. In doing so, they emphasize the importance of religions, rites, and tribal customs as well as the complex legacy of colonialism. They also look at the presentation of the topic in Western media.Many thanks go to the Ernst-Abbe-Foundation (Jena) for its generous support of the publication.

There is a growing body of historical literature on the importance of John Owen. Ryan M. McGraw seeks to reassess Owens theology in light of the way in which he connected his trinitarian piety to his views of public worship. McGraw argues that Owens teaching on communion with God as triune was the foundation of his views of public worship and that he regarded public worship as the highest expression of communion with the triune God. These themes not only highlight Owens context as a Reformed orthodox theologian, but the distinctive influence of English Puritanism on his theological emphases. The connection between his practical trinitarianism and public worship runs through the course of his writings and every major area of his theology. These include the nature of theology, the knowledge of God, the doctrine of the Trinity, public worship, spiritual affections, apostasy, covenant theology, ecclesiology, and Christology. This work treats these themes in Owens thought and shows how they intersect and are intertwined with the Trinity and public worship. In addition, this book provides a detailed exposition of the parts of Reformed worship. While other works have treated the centrality of his trinitarianism in his theology, few have acknowledged the importance of public worship in his thinking. This research concludes that communion with God in public worship was integral to Owens practical trinitarian theology.

The book investigates omissions in the textual transmission of the Hebrew scriptures. Literary criticism (Literarkritik) commonly assumes that later editors only expanded the older text; omissions would not have taken place. This axiom is implied in analyses and introductions to the methodology. The book investigates the validity of the axiom. After a review of literature, books of methodology, and past research, texts from different parts of the Hebrew Bible are discussed with this aim in view. The investigated texts consist of examples which preserve documented evidence about editorial changes. Passages with variant editions are compared in order to understand omissions as an editorial technique. The comparison of variant witnesses includes, for example, passages where the Greek and Hebrew versions differ and cases where parallel passages differ (e.g., Chronicles in relation to Kings, the Temple Scroll in relation the Pentateuch). Example texts have been taken from the Pentateuch, Samuel, Kings, Ezra-Nehemiah, Esther, Jubilees, etc.The investigation shows that omissions took place in part of the transmission of the Hebrew scriptures. Although omissions were clearly less common than additions, the conclusion challenges the axiom of literary criticism. Rejecting the conventional implementation of the methodology, the book provides a new model for understanding the transmission of the Hebrew scriptures that integrates omissions as a possible editorial technique.

Miryam T. Brand explores how texts of the Second Temple period address the theological problem of the existence of sin and describe the source of human sin. By surveying the relevant Apocrypha, Pseudepigrapha, and Dead Sea Scrolls, as well as the works of Philo and (where relevant) Josephus, the study determines the extent to which texts presentation of sin is influenced by genre and sectarian identification and identifies central worldviews regarding sin in the Second Temple period. The analysis is divided into two parts; the first explores texts that reflect a conviction that the source of sin is an innate human inclination, and the second analyzes texts that depict sin as caused by demons. The author demonstrates that the genre or purpose of a text is frequently a determining factor in its representation of sin, particularly influencing the texts portrayal of sin as the result of human inclination versus demonic influence and sin as a free choice or as predetermined fact. Second Temple authors and redactors chose representations of sin in accordance with their aims. Thus prayers, reflecting the experience of helplessness when encountering God, present the desire to sin as impossible to overcome without divine assistance. In contrast, covenantal texts (sectarian texts explaining the nature of the covenant) emphasize freedom of choice and the human ability to turn away from the desire to sin. Genre, however, is not the only determining factor regarding how sin is presented in these texts. Approaches to sin in sectarian texts frequently built upon already accepted ideas reflected in nonsectarian literature, adding aspects such as predestination, the periodization of evil, and a division of humanity into righteous members and evil nonmembers.

From the beginning many of the early Christian communities led an ascetic lifestyle, although a good number of New Testament texts do not seem suitable for justifying radical ascetic and encratite practice. The question thus arises how the different forms of asceticism could be justified on the basis of those scriptures.The articles of the volume focus on the interpretation and application of New Testament texts in various ascetic milieus and in the works of several early Christian authors and on the reception history of New Testament texts either supporting or resisting an ascetic relecture.

The question of why the cooperation of Jews with the Persian and Ptolemaic empires achieved some success and why it failed with regard to the Seleucids and the Romans, even turning into military hostility against them, has not been sufficiently answered. The present volume intends to show, from the perspectives of Hebrew Bible, Judaic, and Ancient History Studies, that the contrasting Jewish attitudes towards foreign powers were not only dependent on specific political circumstances. They were also interrelated with the emergence of multiple early Jewish identities, which all found a basis in the Torah, the prophets, or the psalms.

These twelve essays by international scholars investigate Melanchthons theological activities as teacher, confessor of the faith, and defender of his doctrine and ecclesiastical policies as they developed within the context of his service of society and church. In the past quarter century Melanchthon researchers have scrutinized older, mostly negative, interpretations of the Preceptor Germaniae. The editors present in this volume precisely focused appraisals of Master Philip in his role as theologian at the university and in the service of his own prince and others. By carefully placing his use of Aristotle, his understanding of the nature of training for pastoral ministry, his biblical exegesis in context, by analyzing four of his attempts to formulate Wittenberg teaching in public confession, by assessing how his own writings took on normative character for the church, and by tracing his thinking on the free will and the Lords Supper in the midst of controversy, these authors offer carefully etched portraits of Melanchthon as Preceptor ecclesiae. This volume contributes to the expansion of our understanding of Melanchthon as key figure in the Wittenberg Reformation and the currents of controversy that have long surrounded the interpretation of his contributions.

Joar Haga traces the Lutheran doctrine of communicatio idiomatum, the exchange of properties between the natures of Christ, as it developed in some important controversies of the 16th and the early 17th Century. Regarding it as the nerve of his soteriology, Luther stressed the intimacy of the two natures in Christ to such a degree that it threatened to end the peaceful relationship between theology and philosophy. At the same time as the Wittenberg reformers broke with certain strains of their philosophical heritage, they would insist that the continuation of Christs bodily presence was a reality in sacrament and nature (!), irreducible to a sign or to a memory. On the other hand, they did not want to be ignorant of the claims of reason. By rejecting the classic framework for a peaceful coexistence of philosophy and theology on the one hand, and insisting on Christs bodily reality on the other, the quest for a new concept of how philosophy and theology related was implicitly stated.Earlier research identified two traditions of Lutheran Christology: One train of thought follows Luther in emphasising the difference between philosophy and theology. This can be seen in the Tubingen solutions where Johannes Brenz and Theodor Thumm are the most interesting thinkers. Another train of thought can be found in the conservative pupils of Melanchthon, where Martin Chemnitz and Balthasar Mentzer are the most prominent theologians. This research does not merely group the thinkers within the confines of a tradition, but underlines their individual contributions to an open-ended history.

In short, the central argument of this study posits that Goodwins Christology is grounded in, and flows out of, the eternal covenant of redemption, also known as the pactum salutis or counsel of peace. That is to say, his Christology does not begin in the temporal realm at the incarnation, but stretches back into eternity when the persons of the Trinity covenanted to bring about the salvation of fallen mankind. Goodwins Christology moves from the pretemporal realm to the temporal realm with a decidedly eschatological thrust, that is, with a view to the glory of the God-man, Jesus Christ. What this work does is connect two vital aspects of Reformed theology, namely, the doctrine of Christ and the concept of the covenant. The findings of this study show that, for Goodwin, Christ is the Christ of the covenant.

Starting with an exegesis of the book of Chronicles as a single corpus, Jozef Tino sees the king-temple relationship as the leitmotiv of Chronicles. He shows that the Chronicler expresses a specific attitude to the kingship ideology and examines the text from the perspective of its relations with the post-exilic theological traditions when only the Temple in Jerusalem was a living institution but the monarchy was a mere memory from the distant past. Thereby this study offers a new perspective on the whole of Chronicles.