Ebooks ciencias humanas, página 12 de 4128

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 contributors of this volume demonstrate how a highly developed expertise in interpreting Biblical and cognate literature is a substantial part of the overall discourse on the historical, literary, social, political, and religious dimensions of trauma in past and present. This idea is based on the assumption that trauma is not only a modern concept which derives from 20th century psychiatry: It is an ancient phenomenon already which predates modern discourses. Trauma studies will thus profit from how Theology - specifically Biblical exegesis - and the Humanities deal with trauma in terms of religion, history, sociology, and politics.

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.

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 their long history, Jews encountered political, social, cultural, and religious crises which threatened not only their very existence but Jewish identity as well. Examples for such crises include the Babylonian Exile, the so-called Hellenistic Religious reforms, the first and second Jewish war, the inquisition, and the Shoah, but also the encounter of modernity or socio-economic developments. Political, cultural, and religious crises did not coin Jewish culture, thought, and religion but forced Jews from the very beginnings of Judaism until today to rethink and shape their Jewish identity anew. This volume asks how Jews coped with events that threatened Jewish existence, culture, and religion and how they responded to them. Each crisis was different in nature and evoked hence different developments in Jewish culture, thought, and religion.

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.

Assurance was a central issue for the eminent Scottish theologian-pastor Thomas Boston long before it emerged as a focal point of the theological debate in the Marrow Controversy. In The Marrow of Certainty, Chun Tse presents the first full-length study of Bostons theology of assurance in six dimensions: trinitarian, covenantal, Christological, soteriological, ecclesiastical, and sacramental. This work not only furnishes the first-ever intellectual biography of Boston in his Scottish context and controversies, but it also cross-studies the theology of the Marrow of Modern Divinity with Bostons notes. This research argues that Bostons doctrine of assurance centres on union and communion with Christ, the architectonic principle of his theology. The book challenges the common conception that Bostons theology merely follows Calvin, the Scots Confession, the Marrow, the Westminster Standards, and Scottish federalism. Boston, most strikingly, holds in tension assurance as intrinsic to faithitself a gift from Gods sovereignty in electionwhile insisting on self-examination as a human responsibility. This salient mark of his doctrine of assurance originates from his assertion that Christ died for the elect alone but allelect or nothave the warrant to receive Christ. As such, assurance is, theologically, a divine gift and, pastorally, a human endeavour. Certainty is thus both extra nos and intra nos. Boston, this study reveals, has a potent and enduring power to speak on the perennial issue of assurance, rooted in the person of Christ, whom he considers as being the covenant itself.

Why cant Christians agree about communion? Why is it that in some churches all worship services culminate in a holy meal whereas other churches celebrate this "holy supper" only once in a while? Theologian Gregory Soderberg has researched this question, excavating patterns of communion frequency within one of the bigger Christian families: the Reformed tradition. Despite being the sacrament of unity, the eucharist has often been a cause of strife in Christian churches.In his study, Gregory David Soderberg is the first to focus in depth on communion frequency in the Reformed tradition. He concludes that, although the 16th century Reformers desired more frequent communion, this was balanced by their desire to create mature Christian communities. So, preachers and church leaders stressed the priority of moral conduct and the importance of understanding what the eucharist meant for Protestants. The study analyses sources from the very beginnings of this tradition in 16th century Zurich and Geneva, and it follows its trajectories through England and Scotland all the way down to 19th century USA. Ultimately, it is hoped that understanding the polemics of the past will help churches today to celebrate the sacrament of unity more meaningfully.

The founders and forerunners of the Southern Baptist Convention were fundamentally shaped by the thought of Puritan theologian Jonathan Edwards and his theological successors. While Baptists in the antebellum South boasted a different theological pedigree than Presbyterians or Congregationalists, and while they inhabited a Southern landscape unfamiliar to the bustling cities and tall forests of New England, they believed their similarities with Edwards far outweighed their differences. Like Edwards, these Baptists were revivalistic, Calvinistic, loosely confessional, and committed to practical divinity. In these four things, Southern Edwardseanism lived, moved, and had its being. In the nineteenth-century, when so many Presbyterians scoffed at Edwardss "innovation" and Methodists scorned his Calvinism, Baptists found in Edwards a man after their own heart. By 1845, at the first Southern Baptist Convention, Southern Edwardseans had laid the groundwork for a convention marked by the theology of Jonathan Edwards.

On a primary level, the author seeks to answer the question, what is the best interpretation of . "The Knowledge of Good and Evil," in Gen 2:9, 17; 3:5, and 3:22? In Gen 3:5 and 3:22, this knowledge is said to be possessed by YHWH and the divine beings. This study analyzes the permutations of ) "good") and ("evil/bad") in the Hebrew Bible, with a majority focus in Genesis and the Deuteronomistic History and with a focus upon those textual instances in which YHWH has influence over good and bad/evil. Due to the results of the data, the author brings in a second level of discussion that focuses upon the hermeneutical principle of divine retribution as a structuring element for ancient Near Eastern historiography. On a third level, the author turns to divine blessing and cursing, and its association with good and evil in ancient Near Eastern texts and in the Hebrew Bible. Due to this specific theocentric analysis of the lexemes juxtaposed with the authors wider study of ancient Near Eastern history and culture, the answer to the guiding question of this study is therefore proposed by the author as, The Divine Knowledge for Administering Reward and Punishment. Ergo, the Eden Narrative tells a story of how humans partly attain divinity becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge for wielding ultimate power.

Patristic and rabbinic biblical interpretations are significant contributions to the identity construction of late antique Christian and Jewish groups. The contributions in this conference volume illuminate the reception of biblical texts, themes and figures in patristic and rabbinic writings from the 2nd to the 8th century. They reveal processes of mutual demarcation, which are sometimes extremely polemical, sometimes only implicit and indirectly accessible. The correct interpretation of Scripture is claimed for ones own "we", while at the same time distinguishing it from the "others". Nevertheless, similarities and mutual positive references are clearly recognizable. Especially the often so polemical Christian interpretation is from the beginning rooted in the Jewish tradition and based on it. But also the rabbinic interpretation shows traces of the controversy with Christianity.

RITUAL DE EVOCAÇÃO DOS 72 ANJOS-GÊNIOS DO MERCÚRIO. Clavícula da Cabala Sagrada, ou verdadeiro tratado da Cabala, pelo qual podemos obter dos anjos por revelação tudo o que pedimos a Deus observando