Kritik og eksegese af hellige tekster

The provocative bestseller from Britain's foremost controversial thinker is now in paperback: 'If Hitchens didn't exist, we wouldn't be able to invent him.' Ian McEwan

God the Creator reveals his true nature in the first five books of the Bible.While the broader story of the Bible-how God takes the first steps in reconciling the world-is known to many Christians, carefulreaders of the Pentateuch still have many questions. The first five books of the Bible are filled with violence, oppression, and humansuffering. The origin story of the Jewish nation is one of hardship and loss. The Transforming Word series doesn't shy away fromany of the details--it will encourage you to examine the Scriptures more closely and discover the God who sustains everything.This commentary series draws from the best in recent scholarship and is designed for the everyday student of the Biblewho is looking for an up-to-date, go-to resource as they read and study.

2019 Reprint of 1930 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition software. This book is the result of the author's five-year study of the West Indian Black in Jamaica followed by eleven years of research on Hebrewism in Africa. Williams attempts to trace the diffusion, from the Nile to the Niger, of the many Hebrewisms that are to be found among the tribes of West Africa, especially the Ashanti. His goal is to establish the continuity of the Old Testament concept of a Supreme Being in its diffusion throughout the world and especially among the tribes of West Africa.

This book examines the relationship between divine in/activity and human agency in the five books of the Megilloththe books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther. As works of literature dating to the early Second Temple period (ca. 6th3rd centuries BCE), these books and the implicit interpretation of these particular themes reflect the diverse cultural and theological dynamics of the time. Megan Fullerton Strollo contends that the themes themselves as well as the correlation between them should be interpreted as implicit theology insofar as they represent reflective interpretation of earlier theological traditions. With regard to divine in/activity, she argues that the Megilloth presents a certain level of skepticism or critical analysis of the Deity. From doubt to protest, the books of the Megilloth grapple with received traditions of divine providence and present experiences of absence, abandonment, and distance. As a correlative to divine in/activity, human agency is presented as consequential. In addition, the portrayal of human agency serves as a theological response insofar as the books advance the theme through specific references to and reevaluations of earlier theocentric traditions.

In Matthew, Disability, and Stress: Examining Impaired Characters in the Context of Empire, Jillian D. Engelhardt examines four Matthean healing narratives, focusing on the impaired characters in the scenes. Her reading is informed by both empire studies and social stress theory, a method that explores how the stress inherent in social location can affect psychosomatic health. By examining the Roman imperial context in which common folk lived and worked, she argues that attention to social and somatic circumstances, which may have accompanied or caused the described disabilities/impairments, destabilizes readings of these stories that suggest the encounter with Jesus was straightforwardly good and the healing was permanent. Instead, Engelhardt proposes various new contexts for and offers more nuanced characterizations of the disabled/impaired people in each discussed scene, resulting in ambiguous interpretations that de-center Jesus and challenge able-bodied assumptions about embodiment, disability, and healing.

This book investigates the relationship between justification by faith and final judgment according to works as found in Paul's second epistle to the Corinthians within a Protestant theological framework. Benjamin M. Dally first demonstrates the diversity and breadth of mainstream Protestant soteriology and eschatology beginning at the time of the Reformation by examining the confessional standards of its four primary ecclesial/theological streams: Lutheran, Reformed, Anabaptist, and Anglican. The soteriological structure of each is assessed (i.e., how each construes the relationship between justification and final judgment), with particular attention given to how each speaks of the place of good works at the final judgment. This initial examination outlines the theological boundaries within which the exegesis of Second Corinthians can legitimately proceed, and illuminates language and conceptual matrices that will be drawn upon throughout the remainder of thebook. Then, drawing upon the narrative logic of Paul's Early Jewish thought-world, Dally examines the text of Second Corinthians to discern its own soteriological framework, paying particular attention to both the meaning and rhetorical function of the ';judgment according to works' motif as it is utilized throughout the letter. The book concludes by offering a Protestant synthesis of the relationship between justification and final judgment according to works in Second Corinthians, giving an explanation of the role of works at the final judgment that arguably alleviates a number of tensions often perceived in other readings devoted to this key aspect of Pauline exegesis and theology. Dally ultimately argues a three-fold thesis: (1) For the believer one's earthly conduct, taken as a whole, is best spoken of in the language of inferior/secondary ';cause' and/or ';basis' as far as its import at the last judgment. (2) One's earthly conduct, again taken as a whole, is soteriologically necessary (not solely, but secondarily nonetheless) and not simply of importance for the bestowal of non-soteriological, eschatological rewards. (3) There are crucial resources from within mainstream Protestantism to authorize such ways of speaking and to simultaneously affirm these contentions in conjunction with a robust, strictly forensic/imputational, ';traditional' Protestant understanding of the doctrine of justification by faith alone.

In this book, Wayne Baxter explores and unpacks the Shepherd Christology in the Gospel of Matthew. By examining Matthews shepherd motif against the backdrop of the metaphors appropriation in the biblical tradition, in the writings of Second Temple Judaism, and in the New Testament, Baxters analysis reveals important convergences and divergences between Matthew and these three groups of authors. One the one hand, the Evangelists shepherd motif closely echoes that of the Jewish Scriptures; on the other hand, at points Matthews motif aligns with the tropes usage by Christ-believers over and against its deployment by Second Temple Jewish authors. Sometimes he agrees with the Second Temple writers over and against Christ-believers, and at other times he stands alone, deviating from both Second Temple Jews and Christ-believers. Baxter argues that the reason for these convergences and divergences is Matthews high Shepherd Christology: In Jesus the messianic Shepherd, YHWH has personally returned in a dramatic way to shepherd his people, Israel.

One of the most difficult issues of prophetic ministry is understanding the issues of how to reach people of different cultures. Prophet Called to a Cross-Culture offers a foundation for the prophet who has been called to the nations. This book addresses unspoken and uncomfortable issues of and between cultures that are destroying the Body of Christ and the Prophetic Community as a whole. The prophetic community needs to clean itself up before it can properly assist the Body of Christ. This includes the individual Seers of different cultures. The work is too important to ignore anymore. This book will test you where you are uncomfortable in your relationships with those of different cultures that are walking in their prophetic gifts.

This book was written in the hope that many sons and daughters of the king, who have been blinded, are asleep and who have fallen away. Double-minded people cannot make up their minds between good and evil. In Matthew 7:13-14, the gate that leads to eternal life is called narrow. This does not mean that it is difficult to become a Christian, but that there is only one way to live eternally with God and only a few who decide to walk that road. My hope and prayers are that this book will reach the Christians I'm speaking of and that they would wash their hands and submit themselves before god. Eternal life is not free we must sacrifice as Jesus did. I pray that all Christians will make the right choices. Concerning our nation with love and prayers for eternal life for all Christians because God demands obedience, and so does Jesus!

Genesis quiere decir principio, ?de donde venimos?, ?a donde vamos? Segun la biblia Dios hizo todo, segun los cientificos por medio de la evolucion, y otros dicen que fuimos creados por una ciencia mas avanzada que la nuestra. Despues de leer este libro tendra una opinion mas.

The ancient cento-genre was prone to be used on all kinds of subjects. New texts were created out of the classical epics. Empress Eudocia followed this practice and composed the story of Jesus in lines lifted almost verbatim from Homer's epics. Jesus and his relevance to her audience is thus presented within the confines of style and vocabulary offered by the Iliad and Odyssey. The lines picked to convey her theology are often clustered around key Homeric motifs or type scenes, such as warfare, homecoming, feast, reconciliation, hospitality. Jesus waging war against all evil and Hades in particular runs throughout this Homeric and simultaneously biblical epic. The story starts in the Old Testament which is conceived as a divine counsel on Mt. Olympus where a plan to save sinful humanity is presented. The narrative then follows the biographic lines of the canonical gospels, with John's Gospel holding pride of place in the way she renders and interprets the Jesus-story. The story told suspends both the geography and time of Jesus. Eudocia preaches the story she tells. She emerges in this poem as one of the most, if not the most prolific female theologian and preacher in the first Christian centuries.