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Robert McKelvey argues that John Bunyan wrote The Holy War as a warfare allegory symbolizing the salvation history of Scripture from a Calvinistic-covenantal perspective. In this cosmic drama of redemption, the "Histories That Mansoul, and her Wars Anatomize" include the individual-soteric-microcosmic level or ordo salutis unfolding analogous to the redemptive-historical-macrocosmic level or historia salutis. The eternal covenant of redemption provides the foundation for this history of salvation, which progresses from creation to the anticipation of consummation. This scheme finds its roots in the Puritan philosophy of "universal history" which sees all historical events serving Gods redemptive purposes. The individual, through union with Christ founded on election, participates in the drama by inclusion within the trans-historical covenant of grace. As a depiction of cosmic war, The Holy War sets forth the enmity between the church and Antichrist, which is representative of the greater battle between Christ and the devil from Genesis to Revelation. As a pastoral guide to persecuted saints, Bunyan retrospectively rehearses the history of redemption to grant comfort. In addition, he prospectively reveals the consummation of redemption to encourage perseverance and instil eschatological hope. This thesis is substantiated contextually through Bunyans life and writings, historiographically by surveying the history of Holy War interpretation, pre-textually by examining the introduction to the allegory, and textually by analyzing the allegory itself.

Guy Williams beleuchtet die Rolle der Geistwesen in den echten paulinischen Briefen. Entgegen der weit verbreiteten Ansicht, Geister und spirituelle Wesen seien fur Paulus unbedeutend und trivial gewesen, vertritt Williams die These, dass diese inharente Merkmale der Briefe darstellten. Die Berucksichtigung ihres historischen und kulturellen Hintergrundes zeigt, dass die Vorstellung von den Einwohnern der paulinischen Geistwelt, den Engeln, Damonen, Kraften und Satan, denen des allgemeinen Gedankenguts entspricht.Schlielich bezieht Williams die Ergebnisse seiner Untersuchung auf drei Bereiche: Paulus Christologie, seine Soteriologie und seine Vorstellung von Gemeinschaft. Sein Ansatz erlaubt einen frischen Blick auf Ort und Bedeutung von spirituellen Wesen bei Paulus, nicht im Sinne einer neuen Doktrin, aber als allgemeines und kulturelles Idiom der paulinischen Texte.

Calvin hatte groes Interesse daran, was die Bibel uber den Menschen lehrt, wer er ist, was er tut, was seine Rolle und Verantwortung in der Welt ist. Vom Gottesverstandnis, so Johannes Calvin, lasse sich auf ein adaquates Verstandnis des Menschen schlieen, denn dieser sei in Gottes Ebenbild geschaffen. Geht man Calvins Verstandnis von Gott naher auf den Grund, darf eine Berucksichtigung des historischen Kontextes, in dessen Rahmen sein imago Dei entstanden ist, nicht fehlen. Jason Van Vliet bettet seine Uberlegungen in die stark humanistisch gepragte Denkweise der Renaissance, seine Interaktion mit Philipp Melanchthon und seine Auseinandersetzung mit Andreas Osiander ein und kommt schlielich zu einer genauen Profilierung des imago Dei des Johannes Calvin.

While many studies have labeled Cornelius Burgess either an Episcopalian or a Presbyterian depending on the period of his life, Hakryang Seo challenges that binary. By using his early sermon note manuscripts never before analyzed by scholars, the author reveals a more consistent and principled view of church government. Burgess believed that no single form whether Episcopacy or Presbyterianism was divinely required. Instead, he held that bishops and presbyters shared the same ministerial order, especially in preaching and spiritual authority. This view allowed him to move between systems without abandoning his core convictions. Drawing from archival sources, this work repositions Burgess as a key voice in seventeenth-century debates on how the church should be governed.

"I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh" (Ezechiel 36:26). This biblical image, particularly significant for Jews, Christians, and Muslims, gives insight into the central issues of this book: how a greater readiness to reconcile can take place among individuals and groups who experience the "suffering of the other," even in the midst of a protracted conflict such as the Israeli-Palestinian one. This book offers a collection of essays written by the team members of a transdisciplinary DFG project between Jena University, Ben Gurion University, Tel Aviv University, and the Wasatia Academic Institute.

The volume focuses on the various representations of the Beyond in later Antiquity, a period of intense interaction and competition between various religious traditions and ideals of education. The concepts and images clustering around the Beyond form a crucial focal point for understanding the dynamics of religion and education in later Antiquity. Although Christianity gradually supersedes the pagan traditions, the literary representations of the Beyond derived from classical literature and transmitted through the texts read at school show a remarkable persistence: they influence Christian late antique writers and are still alive in medieval literature of the East and West. A specifically Christian Beyond develops only gradually, and coexists subsequently with pagan ideas, which in turn vary according to the respective literary and philosophical contexts. Thus, the various conceptualisations of the great existential unknown, serves here as a point of reference for mirroring the changes and continuities in Imperial and Late Antique religion, education, and culture, and opening up further perspectives into the Medieval world.

The fundamentals of every faith are exposed in their conceptualization of death. Recent studies have caricatured Post-Reformation Calvinist theology of death as cold and fatalistic. Jason D. Edwards examines the Reformed English Puritan John Flavels (ca. 16271691) theology of death through close analysis of his writings on mortality, dying, and eternal destiny. The spine of his doctrine was covenant theology, or how he understood the terms and applications of divine covenants, though this aspect of his theology has been largely neglected. Inquiry into Flavels treatment of death demonstrates how the Puritan minister emphasized union to Christ as Mediator as the only grounds for a believers hope. Flavel applied his theology to the spiritual needs of those facing death and dying with warmth, clarity, and conviction to anchor all hope in death upon Christ.

Sara Mannen in her book rejects the notion that Karl Barths theology makes God in the image of the modern autonomous subject and argues that his concept of divine personhood is best understood when reframed through the intellectual context that resulted from the Pantheism Controversy, which explicitly revolved around issues of the knowledge and nature of God and divine personhood. The work of Mendelssohn, Jacobi, Fichte, Herder, and Schelling created an environment that necessitated theologians address the concepts of divine personhood, divine absoluteness, and modern questions of theological epistemology. Mannen argues that Barths distinctly modern conception of divine personhood reflects and responds to this environment by providing the necessary divine ontological foundation that establishes God is capable of self-revelation without detriment to Gods absoluteness and that Barths motivation for the occasional use of counterfactual language is to maintain Gods personal nature and identity.

Neste livro os leitores terão a chave para os segredos de Enoch e poderam compreender a essência por trás de seu significado espiritual. São 585 páginas de puro conhecimento que levarão o Leitor a ve

In his work Andreas Bergman delves into the depths of Martin Chemnitzs theological legacy, focusing on the often-neglected topic of the certainty of salvation. Through meticulous analysis and nuanced interpretation, Bergman uncovers the intricate intellectual and affective dimensions of Chemnitzs thought, exploring its implications for justification, predestination, and the broader theological landscape. By illuminating the tensions and paradoxes inherent in Chemnitzs theology, Bergman challenges readers to reevaluate fundamental assumptions about faith and salvation. Accessible yet scholarly, this monograph offers a valuable resource for academics, clergy, and lay readers seeking to deepen their understanding of Lutheran theology and its relevance for contemporary faith practice.

Calls for reformation were widespread across the medieval Roman Catholic Church, but few were as nuanced or philosophically rich as the lifelong work of Cardinal Nicholas of Cusa (14011464). Cusa centralized the coincidentia oppositorum, the coincidence of opposites, in our knowledge of God and the mystical institution of the Church. In his book, Michael R. Kearney traces Cusas historical impact on philosophy of communication and communication ethics with an eye toward the health of institutions in a postmodern moment of cynicism and decline. Cusa loved the church and fought passionately for its reform, energized by the "clouded vision" of a God who is beyond opposites. This champion of dialogic reformation offers churches and communities an unfinished task with a unity of contraries at its heart: upholding local narrative ground with tenacious loyalty while working in an increasingly large world.

This volume explores the patristic treatment of biblical characters and character. Patristic authors interpret the Bible and use it in the development of their theology and in debates on theological, Christological and ecclesiological issues.The individual contributions deal with the view of the Church Fathers on the person of Moses, with Maximus Confessors depiction of King Hezekiah, with the interpretation of the texts on the daughters of Zelophehad, with the theological interpretation of the story of Elijah on Mount Horeb, with the spiritual interpretation of the Psalms in Jeromes letters, the significance of the Psalms for the Christological argumentation in Cassiodorus, the interpretation of the Book of Job in various commentaries, the Christological interpretation of the Twelve Prophets and the understanding of the nation angels in John Chrysostom. The volume concludes with a summarising response.

The collective book by Lithuanian researchers presents research conducted in Lithuania on the historical and socio-cultural contexts of the Bible and the ways in which it functioned in Lithuanian writing from its beginning to the 18th century. The ways of religious communication, the dissemination of religious and social ideas in the works of theologians, the functioning of biblical texts and the ways of their transmission are shown. The articles review the problems of translating the Bible into Lithuanian and Slavic languages, consider the influence of other languages and cultures on the formation of the Lithuanian language in its early development, and address issues of editing and publishing religious writings.

In the Bondage and Liberation of the Will, Calvin claimed full agreement with Luthers doctrine of the unfree will and divine necessity. Some scholars argue however that Calvin was trying to create the appearance of unity and was embarrassed by Luthers teaching. They have also denied any substantial influence from Luther. Others argue that the Reformers discontinued their teaching on necessity in the face of criticism. Matthew Heckel defends Calvins claim to unity with Luther and that Luther had a formative influence on Calvin. The latter can be seen in the fact that Calvin followed uniquely Lutheran contributions like the denial of free choice as a misleading term, free choice only in what is under human dominion, contingency defined as chance, divine omnipotence as the actuating force of divine necessity, and the distinctions between the hidden and revealed God and law and gospel. Despite what some interpreters have said, both Reformers affirmed necessity because of sin and divine sovereignty throughout their careers. Though the Reformers believed in divine necessity, they were careful to say that God was not the author of sin either before or after the fall of humankind. While Luther and Calvin agreed on necessity imposed by sin and divine sovereignty, they affirmed that the human will is always voluntary and thus responsible for its actions. Concerning predestination, they taught its double nature respecting the elect and the reprobate, while consoling believers by pointing them to grace alone in Christthe revealed Godand Gods preservation of the elect. Differences between the Reformers are noted but true solidarity existed on the will.

King Manasseh of Judah is one of the most intriguing characters in the Bible. 2 Kings presents him as the wickedest of monarchs. In 2Kgs 24:34, he is accused of having provoked God to destroy Judah on account of the innocent blood he had shed in Jerusalem (cf. 2Kgs 21:16). In his study Krzysztof Kinowski investigates this accusation, viewing it against the biblical and ancient Near East backgrounds, and casts a new light upon Manassehs role in the fall of Jerusalem. The mention of bloodshed in this affair appears to be the outcome of a process of scapegoating of Manasseh, ongoing in 2 Kings and reflecting both the legal and the cultic paradigms governing the biblical historiography. The link between Manassehs bloodshed and the destruction of Judah on account of the cultic lands blood-defilement points towards a group of priestly scribes involved in the production of the 2Kgs 21 and 24 narratives. This assumption lies behind the scholarly discussion about the Priestly-like strata and priestly touches in the Books of Kings.

There are five marked quotations from Psalms in the Gospel of Matthew. These are: (1) Ps 91:112 in Matt 4:6; (2) Ps 78:2 in Matt 13:35; (3) Ps 8:3 in Matt 21:16; (4) Ps 118:2223 in Matt 21:42; and (5) Ps 110:1 in Matt 22:44. Piotr Herok argues that the investigated texts are related to each other not only by the presence of the introductory formulas, making clear that a given citation comes from Scripture, but also through mutual thematic convergence, concerning in various degrees king David, the temple, and the theme of Jesus identity. Thanks to the new literary context, in which the quotations are embedded, Matthew reinterprets them significantly while giving them a new dimension clearly distinguishing them from the rest of the psalm quotations found in his work. This aims at presenting Jesus as not only the Son of David, but first of all the Son of God.

Kowalski addresses the Pauline understanding of S/spirit in Romans 8, as compared to the Stoic idea of pneuma. The author first analyzes the Stoic views on pneuma perceived in a variety of life-giving, cognitive-ethical, unifying, reproductive and inspiring functions. The aforementioned features are taken as a starting point for the comparison with Paul to which, however, the third element is added, the Jewish texts of the Second Temple period. These include the Old Testament but also The Book of Enoch, The Book of Jubilees, Qumran, The Testaments of the Twelve Patriarchs, The Psalms of Solomon, Philo of Alexandria, Flavius Josephus, LAB, Joseph and Aseneth, 4 Book of Ezra and 2 Book of Baruch. Such a rich comparative material contributes to the novelty of the book and enables the reader to discover both the similarities and differences between Paul, Greco-Roman and Jewish authors. The study analyzes Romans 8 in its rhetorical context and brings to light the novelty of the Pauline view of the Spirit. The apostle portrays it in its primary cognitive-ethical and communitarian function of making the believers similar to Christ and inculcating in them the Lords mindset and attitudes. Paul presents the Spirit as dwelling within a person, similarly to God inhabiting the Jerusalem temple, and as the mediator of the resurrected life. In the original Pauline take the Spirit enables a close union between God and human beings in which the latter keep their freedom and distinctive personal traits.

Stefan Szymik analyses New Testament texts in terms of polemic and anti-Epicurean rhetoric. To what extent and how did Epicurus and his philosophical thought influence the first Christian Churches? How did Christians react to Epicureanism? Although the New Testament only includes one account of an encounter between the Apostle Paul and the Epicureans (Acts 17:18), the probability of their contacts was high, given the popularity of Epicureanism in the Roman Empire in the first century CE. As a vital component of Hellenistic-Roman culture, Epicureanism should be taken into account in research on the New Testament, becoming a point of reference and part of the content of comparative analyses.

This book is an in-depth examination of the pneumatology of Origen of Alexandria. Justin J. Lee argues that Origen conceives of the Holy Spirit as a divine person, but inferior in nature in both person and work. This can be discerned from his understanding of the Son and Father, as well as the influence of Middle Platonism on his theological and cosmological framework. Ontologically, Origens understanding of Trinity is a hierarchy of divine persons in which the greater ministers to the existence of the lower.Origens pneumatology can be best understood by examining how he speaks about the work of the Holy Spirit. The Spirit participates in the divine work of salvation, reflecting an economic Trinity of shared work and will. The Spirits primary role is to indwell and assist the saints. There are two major actions of the Holy Spirits work: (1) the downward action of God, where the Spirit is the distributor of the divine gifts and graces and (2) the Spirits upward work of revelation and sanctification, by which he leads the saints to the Son and Father. The Spirit thus serves as the practical and personal initiator of believers into the greater processes of salvation and deification.

Although many writings of Edmund Schlink (19031984) 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 and his co-translators have consistently translated key terms that occur in all five volumes. Also, they corrected infelicitous and misleading renderings of Schlinks language into English, which more or less happened in all the earlier editions.In this second volume Becker provides the first-ever English translation of Schlinks dogmatics. Representing the culmination of five decades of scholarly work by one of the most important theologians and ecumenists of the twentieth century, Schlinks opus magnum sets forth the "basic features" of Christian doctrine that all Christian churches hold in common. Schlinks Ecumenical Dogmatics thus offers a consistent witness to the living, triune God, who calls sinners to repentance and faith, who acts mightily to save them, and who sends them back into the world to share Gods gospel and love in word and deed.