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What has gone so terribly wrong in Ephesus that Paul feels compelled to write the longest marriage code in the New Testament? 1 Peter only has seven verses about marriage. Colossians only has two. Titus only has two. Why does Ephesians have thirteen? Did Paul wish to set in stone the nature of gender relationships for all of time? Was he trying to ensure the survival of the emerging church amidst harsh Hellenistic realities of hierarchic marriage? Or did he have something else in mind? This is a book about the Ephesians 5 marriage code, the goddess Artemis, Eve, and the image of God in the believer. It explores the adverse influence of Artemis upon the Ephesian believers’ thought world, why Paul raises up Eve and Adam as the example of loving marriage (5:31), what Paul thought the image of God looked like in the believer, and why some Ephesian believers thought differently. Dr Brennan argues that the primary purpose behind Ephesians 5:21–33 was to evangelize non-believing Ephesian onlookers to an ideal of marriage in Christ’s new kingdom that far surpassed their personal experience in the first-century Roman world, and that Artemis was getting in the way.
The enneagram has become popular among evangelical Christians as a spiritualized personality typology that claims to help people better understand themselves and others. Several influential evangelical Christian leadership ministries have promoted the enneagram as a tool in forming and maintaining effective ministry teams, and the personality typology is now taught and embraced at several Christian universities. But uncertainty exists about the appropriateness of referring to the Enneagram as a Christian tool. Are pastors and Christian institutional leaders aware of the theology associated with the Enneagram? Enneagram Theology: Is It Christian? provides a biblical critique of the Enneagram’s underlying theology and exposes not only its foundational theological contradictions with orthodox evangelical theology but also some potential dangers to the church.
The letter to the Ephesians is missional to its core. It effectively exhorts its readers to understand, support, and participate in God's mission to rescue humanity and all creation from the damage and distortion of sin, and so bring about a renewed creation filled with God's glorious fullness. Working at the creative intersection of biblical studies and missiology, this study adopts a missional hermeneutic to overcome the scholarly neglect of mission in Ephesians. The book systematically explores each passage in Ephesians, delving into the characterization of God and his mission; allusions to Old Testament missional texts in Ephesians; and the portrayal of the apostle Paul and believers as participants in God's mission. A multi-faceted vision of mission emerges which encompasses God's actions in salvation history; the church as mediator of God's glory, reconciliation and grace to the nations; prayer; ethical witness; and verbal proclamation of the gospel. Reading Ephesians through this missional lens yields fresh insights into its purpose and context, and the richness of its portrait of mission.
New science has surprised many by showing, contrary to received wisdom, that a real Adam and Eve could have lived amongst other humans in historical times and yet be the ancestors of every living person, as traditional Christianity has always taught. This theory was first published in book form in 2019, but Jon Garvey, familiar with it from its early days, believes it helps confirm the Christian account of reality by giving it a solid foundation in science and history. In this book he argues that the long existence of other people before and alongside Adam was in all likelihood known to the Bible's original authors. This conclusion helps build a compelling biblical "big story" of a new kind of created order initially frustrated by Adam's failure, but finally accomplished in Christ. This "new creation" theme complements that of the "old creation" covered in his first book, God's Good Earth. The two together contribute to a unified, and fully orthodox, understanding of the overall message of the Bible.
Jesus: God's Unlikely Revelation Advent, Christmas, and Epiphany Services includes biblically-based sermons, suggested scriptures, children's time, hymn and prayers, as well as litanies for lighting the Advent wreath. Also included are suggestions for seasonal funerals. These services offer a completing message of hope during this important church season, when people often visit a church for the first time. Each service focuses on and celebrates a different aspect of the theme: Jesus: God's Unlikely Revelation 1. First Sunday of Advent- Jesus: The Unlikely Image of God (Genesis 1:26-27; Colossians 1:15-17) 2. Second Sunday in Advent Jesus: The Unlikely Gift from God (Isaiah 55:1-9) 3. Third Sunday of Advent Jesus: The Unlikely Story of God with Us (Matthew 1:18-25) 4. Fourth Sunday of Advent Jesus: The Unlikely Messiah (John 7:25-31) 5. Christmas Eve Jesus: An Unlikely Peacemaker (Luke 2:8-20) 6. Christmas Day An Unlikely Christmas Card (Matthew 2:13-23) 7. Epiphany John the Baptizer: Jesus' Unlikely Herald (John 1:1-14) Seasonal Funerals
This bold, new look at the apostle Paul will challenge longtime thinking about the “apostle to the gentiles.” Unfortunately, common misperceptions and outdated characterizations continue to prevail in mainstream teaching and preaching about Paul. Meet Paul Again for the First Time introduces readers to a brand-new Paul which, as it turns out, was the original Paul all along. With clarity and purpose, Clausen rejects unfounded preconceptions about the apostle. For example, he did not teach a “law-free gospel,” he did not reject Judaism or the law, and he did not see himself as a miserable sinner who found forgiveness only in Christ. Based on a reappraisal of first-century Judaism, recognition of the pagan targets of Paul’s mission, and an appreciation for Paul’s skill as a Greco-Roman rhetorician and interpreter of Jewish scripture, Meet Paul Again brings consistency and clarity to critical Pauline concepts including the new covenant, works of the law, preservation and deliverance, the future of Israel, and the status of gentiles in God’s family. Paul’s was a mission of inclusiveness. His primary objective was to preserve sinning gentiles from God’s wrath, and welcome them in worship beside their Jewish brothers and sisters, before the imminent arrival of the great and terrible Day of the Lord.
Finding Grace in Caregiving arises out of Bradley Hanson’s quest for grace in caregiving his wife, Marion, who has Alzheimer’s Disease. Hanson knows from long experience that caregiving someone with dementia is very tiring and stressful. In search of spiritual practices that would foster patience and kindness, he turned to Scripture for guidance. The heart of the book is reflection on the qualities that St. Paul calls the fruit of the Spirit: love, joy, peace, patience, kindness, generosity, faithfulness, and gentleness. Drawing also on his personal interviews with others across the country who care for someone with some form of dementia, Hanson gives caregivers encouragement, guidance, and hope. Those of us who do long-term caring for someone with dementia, whether we are a family member or professional caregiver, generally try to be patient and kind. Yet the stress and fatigue of long-term caregiving may lead us at times to erupt with anger. Since caring for his beloved wife, Marion, since her Alzheimer’s diagnosis in 2010, Brad Hanson has looked to what St. Paul calls the fruit of the Spirit in strengthening his kindness.
Virtually all scholars acknowledge the presence of opponents in 1 and 2 Timothy, but there is considerable disagreement over the identity of these opponents and the author's way of handling them. In this volume, Thornton provides a critique of a number of extant theories, including "Gnostic," Jewish, and proto-Montanist identifications, and develops a rigorous methodology for unmasking the opponents who appear in these letters. He argues that the opponents came from within the Christian community in Ephesus and that their teaching is best described as an erroneous eschatological position that derived from the complexity of Paul's views. He also argues that the author of the books of Timothy engaged with the false teachers in significant ways throughout the letters, and draws attention to a number of literary and theological maneuvers that were intended to counteract the opponents' influence and/or to bolster the faithful community's confidence as it struggled against the opponents. Thornton's meticulous investigation sheds new light on the hostility that plays such a large part in 1 and 2 Timothy.
This Bible study discussion book, for women and men, employs careful scholarship and lends support to women in roles of equality with men and provides models for issues affecting contemporary women.
Early Christians frequently used metaphors about slavery, calling themselves slaves of God and Christ and referring to their leaders as slave representatives of Christ. Most biblical scholars have insisted that this language would have been distasteful to potential converts in the Greco-Roman world, and they have wondered why early Christians such as Paul used the image of slavery to portray salvation. In this book Dale B. Martin addresses the issue by examining the social history and rhetorical and theological conventions of the times. The first half of the book draws on a variety of historical sources – inscriptions, novels, speeches, dream-handbooks, and agricultural manuals – to portray the complexity of slavery in the early Roman empire. Concentrating on middle-level, managerial slaves, Martin shows how slavery sometimes functioned as a means of upward social mobility and as a form of status-by-association for those slaves who were agents of members of the upper class. For this reason, say Martin, “slavery of Christ,” brought the Christian convert a degree of symbolic status and lent the Christian leader a certain kind of derived authority. The second half of the book traces the Greco-Roman use of political rhetoric that spoke about populist leaders as “enslaved” to their followers, especially to members of the lower class. This provides the context for Paul’s claim, in 1 Corinthians 9, that he has enslaved himself to “all” – that is, to those very people he is supposed to lead as an apostle. Martin thus interprets this statement to mean that Paul identifies himself with the interests of persons with lower status in the Corinthian church, calling on those with higher status to imitate his self-debasement in order to further the interests of those below them on the social scale.