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Christ’s Fulfillment of Torah and Temple is a concise introduction to the Christian theology of salvation in light of the contributions of Thomas Aquinas. In this cogent study, Matthew Levering identifies six important aspects of soteriology, each of which corresponds to an individual chapter in the book. Levering focuses on human history understood in light of the divine law and covenants, Jesus the Incarnate Son of God and Messiah of Israel, Jesus’ cross, transformation in the image of God, the Mystical Body of Christ into which all human beings are called, and eternal life. Taking the doctrines of faith as his starting point, Levering’s objective is to answer the questions of both Christians and non-Christians who desire to learn how and for what end Jesus “saves” humankind. Levering’s work also speaks directly to contemporary systematic theologians. In contrast to widespread assumptions that Aquinas’s theology of salvation is overly abstract or juridical, Levering demonstrates that Aquinas’s theology of salvation flows from his reading of Scripture and deserves a central place in contemporary discussions. Thomas Aquinas’s theology of salvation employs and develops the concepts of satisfaction and merit in light of his theology of the Old Testament. For Aquinas, Christ fulfills Israel’s Torah and Temple, law and liturgy. These two aspects of Israel’s religion provide the central categories for understanding salvation. The Torah expresses God’s Wisdom, incarnated in Jesus Christ. Christ’s passion, then, fulfills and transforms the moral, juridical, and ceremonial precepts of the Torah, which correspond to the three “offices” of ancient Israel—prophet, king, and priest. The New Law in Christ Jesus is also the fulfillment of the Temple, Israel’s worship. Christ offers the Father the perfect worship, participated in by all members of his Mystical Body through faith, charity, and the sacraments. Old Law and New Law are fulfilled in the perfect knowing and loving (perfect law and liturgy) of eternal life, the Heavenly Jerusalem. As a Thomistic contribution to contemporary theology, this fruitful study develops a theology of salvation in accord with contemporary canonical readings of Scripture and with the teachings of the Second Vatican Council on the fulfillment and permanence of God’s covenants.
This volume explores the creation of the collection now known as the New Testament. While it is generally accepted that it did not emerge as a collection prior to the late second century CE, a more controversial question is how it came to be. How did the writings that make up the New Testament—The Gospels, the so-called Praxapostolos (Acts and the canonical letters), the Epistles of Paul, and Revelation—make their way into the collection, and what do we know about their possible historical origins, and in turn the emergence of the New Testament itself? The New Testament as we know it first became recognisable in more detail in Irenaeus of Lyon towards the end of the second century CE. However, questions remain as to how and by whom was it redacted. Was it a slow, organic process in which texts written by different authors, members of different communities and in various places, grew together into one book? Or were certain writings compiled on the basis of an editorial decision by an individual or a group of editors, revised for this purpose and partly harmonised with each other? This volume sketches out the complex development of the New Testament, arguing that key second century scholars played an important role in the emergence of the canonical collection and putting forward the possible historical origins of the text’s composition. Christ’s Torah: The Making of the New Testament in the Second Century is of interest to students and scholars working on the New Testament and anyone with an interest in early Christianity more broadly.
This book addresses the questions about the believer's relationship to the Torah (the five Books of Moses, or the Pentateuch) and its commandments (the Law): Since Jesus kept the Law, are believers (Jewish and Gentile) also obliged to keep the Law, or at least some portions of it (Sabbath, the food laws, etc.)? What about the Oral Law (rabbinic traditions)? How does the Torah point to the Messiah? How do we apply the Law of Moses today? Though this book is based on more than a decade of academic research, it is written with the non-academic reader in mind and provides easy-to-understand answers to the questions related to the Torah and does so in a manner thoroughly rooted in a careful reading of the biblical text.
A revelatory exploration of the Jewish roots of the Last Supper that seeks to understand exactly what happened at Jesus’ final Passover. “Clear, profound and practical—you do not want to miss this book.”—Dr. Scott Hahn, author of The Lamb’s Supper and The Fourth Cup Jesus and the Jewish Roots of the Eucharist shines fresh light on the Last Supper by looking at it through Jewish eyes. Using his in-depth knowledge of the Bible and ancient Judaism, Dr. Brant Pitre answers questions such as: What was the Passover like at the time of Jesus? What were the Jewish hopes for the Messiah? What was Jesus’ purpose in instituting the Eucharist during the feast of Passover? And, most important of all, what did Jesus mean when he said, “This is my body… This is my blood”? To answer these questions, Pitre explores ancient Jewish beliefs about the Passover of the Messiah, the miraculous Manna from heaven, and the mysterious Bread of the Presence. As he shows, these three keys—the Passover, the Manna, and the Bread of the Presence—have the power to unlock the original meaning of the Eucharistic words of Jesus. Along the way, Pitre also explains how Jesus united the Last Supper to his death on Good Friday and his Resurrection on Easter Sunday. Inspiring and informative, Jesus and the Jewish Roots of the Eucharist is a groundbreaking work that is sure to illuminate one of the greatest mysteries of the Christian faith: the mystery of Jesus’ presence in “the breaking of the bread.”
Reading the Bible Badly exposes how American Christians misunderstand and misuse the Bible, reading Scripture through “lenses” that distort its true character. As Americans, we often read the Bible’s stories and instruction unmindful of their historical and cultural settings, disregarding the testimony of our spiritual ancestors, and finding mostly a mirror image of our own values and selves in Scripture. Some of us insist that the Bible must be the “inerrant word of God,” historically factual in every way and doctrinally infallible, and overlook so much of what makes Scripture beautiful and relevant. Others follow a lectionary that dices and splices Scripture into bite-size morsels for Sunday worship, divorces passages from their biblical settings, strikes verses deemed offensive, and undermines the literary artistry that is the lifeblood of Scripture’s profound revelation. Many of us read the Bible in fear, warping our witness to Jesus and tragically neglecting Scripture’s ever-persistent call to compassion, hospitality, and love. We come to the Bible looking for simple rules that affirm our sense of right and wrong, while missing the point of what Jesus taught about wisdom and true righteousness. Reading the Bible Badly challenges Christians to set aside their misaligned lenses, that they may encounter the Bible more fully and faithfully.
In Seeking Allah, Finding Jesus, now expanded with bonus content, Nabeel Qureshi describes his dramatic journey from Islam to Christianity, complete with friendships, investigations, and supernatural dreams along the way. Providing an intimate window into a loving Muslim home, Qureshi shares how he developed a passion for Islam before discovering, almost against his will, evidence that Jesus rose from the dead and claimed to be God. Unable to deny the arguments but not wanting to deny his family, Qureshi struggled with an inner turmoil that will challenge Christians, Muslims, and all those who are interested in the world’s greatest religions. Engaging and thought-provoking, Seeking Allah, Finding Jesus tells a powerful story of the clash between Islam and Christianity in one man’s heart?and of the peace he eventually found in Jesus. "I have seldom seen such genuine intellect combined with passion to match ... truly a 'must-read' book."—Ravi Zacharias
Seven stories from the Old Testament, such as Noah's Ark and Joseph and his Rainbow Coat, are retold for the very young. Includes "Who's Who in the Bible Stories."
Jesus never wrote a book. Most scholars assume that information about Jesus was preserved only orally up until the writing of the Gospels, allowing ample time for the stories of Jesus to grow and diversify. Alan Millard here argues that written reports about Jesus could have been made during his lifetime and that some among his audiences and followers may very well have kept notes, first-hand documents that the Evangelists could weave into their narratives.
This fast-paced novel sheds new light on the story of Jesus and his times. You will meet: · JESUS, who was born, lived and died as a Jew; who drew on his Jewish tradition; who taught the love of man and God; and who saw himself as the Messiah. · JUDAS, who believed in Jesus from start to finish; who became trapped in a political power-play; and who still believed desperately that he was helping Jesus bring the New Heaven and the New Earth into being. · BARABBAS, head of the Zealots, who believed in violence against Rome. · MARY MAGDALENE, a prostitute, who offered Judas her kind of love, while he offered her a different kind of love. · CAIAPHAS, the High Priest, who was under total control of Pontius Pilate, the Roman procurator. · RABBI GAMALIEL, head of the Sanhedrin, who would not deliver Jesus, or any innocent Jew, to death. · PONTIUS PILATE, who saw Jesus as a threat to Rome, and schemed his death. Rolf Gompertz, an observant, practicing Jew, who fled Nazi Germany with his parents, says: "I wanted to create understanding between Jews and Christians, so we may live together, side by side, respectful of one another, in dignity and peace."
Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus--and they're not flattering. In this lucid, richly detailed, and accessible book, Peter Schäfer examines how the rabbis of the Talmud read, understood, and used the New Testament Jesus narrative to assert, ultimately, Judaism's superiority over Christianity. The Talmudic stories make fun of Jesus' birth from a virgin, fervently contest his claim to be the Messiah and Son of God, and maintain that he was rightfully executed as a blasphemer and idolater. They subvert the Christian idea of Jesus' resurrection and insist he got the punishment he deserved in hell--and that a similar fate awaits his followers. Schäfer contends that these stories betray a remarkable familiarity with the Gospels--especially Matthew and John--and represent a deliberate and sophisticated anti-Christian polemic that parodies the New Testament narratives. He carefully distinguishes between Babylonian and Palestinian sources, arguing that the rabbis' proud and self-confident countermessage to that of the evangelists was possible only in the unique historical setting of Persian Babylonia, in a Jewish community that lived in relative freedom. The same could not be said of Roman and Byzantine Palestine, where the Christians aggressively consolidated their political power and the Jews therefore suffered. A departure from past scholarship, which has played down the stories as unreliable distortions of the historical Jesus, Jesus in the Talmud posits a much more deliberate agenda behind these narratives.