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What if our inherited theologies of salvation are distorted by a sinful history that includes white supremacy, slavery, and colonial conquest? What if we perpetuate this distortion by continuing to imagine salvation as a legal transaction by which we are saved by God from divine punishment? If salvation merely rectifies the individual’s standing before God, justice and human flourishing are viewed as peripheral to “the gospel.” This book begins with a bit of “deconstruction.” But the real need is construction or perhaps the discovery of another “soteriological imagination.” To be saved is to be drawn into union with Jesus Messiah, the bringer of the now and future reign of God where all things are rectified. Jesus’s life, death, and resurrected body are the space where a disordered creation is put right. Jesus is God’s “apocalyptic insurrection” against every power that dehumanizes, harms, and destroys human persons. We are saved by the triune God, by God’s gracious acceptance that cannot be earned. But we are saved for participation in the invasion of God’s reign of justice, healing, and transformation. Salvation has everything to do with caring for refugees, resisting systemic racial and other injustices, food for the hungry, and valuing human persons as Christ incognito.
This collection of essays argues that Paul’s articulation of Christ and his saving work makes use of the categories and perspectives of ancient Jewish apocalyptic eschatology. Such eschatology is concerned with the expectation that God will finally and irrevocably put an end to the present order of reality (“this age”) and replace it with a new, transformed order of reality (“the age to come”). In Paul’s view, God has initiated this eschatological act of cosmic rectification in the person and work of Christ. The essays included, two of them previously unpublished, investigate and illuminate various aspects of Paul’s christologically focused appropriation of ancient Jewish apocalyptic eschatology, particularly in his letters to the Galatians and the Romans. The collection begins with the author’s seminal essay on the two tracks of Jewish apocalyptic eschatology (forensic and cosmological) from 1989 and ends with an essay from 2016 containing the author’s retrospective restatement and elaboration of his views.
In this unique volume, Lampley analyzes the theology of Nat Turner's violent slave rebellion in juxtaposition with Old Testament views of prophetic violence and Jesus' politics of violence in the New Testament and in consideration of the history of Christian violence and the violence embedded in traditional Christian theology.
In recent years, Paul has become the subject of renewed interest among political philosophers. These philosophers deploy Paul as a means to deconstruct late modern political issues such as liberalism, biopolitics, and sovereignty. However, these philosophers ultimately truncate Paul's message to fit nontheistic, materialist ends. Such an approach polarizes interpreters, often leading either to a full endorsement or full rejection. In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing or fully rejecting the new approach to Paul, Spaulding argues that Paul's message is both materialist and faithful to the Christian tradition. Spaulding critically utilizes both the new approach and recent studies in apocalyptic interpretations of Paul in order to articulate a Pauline political theology for our time. Pauline apocalyptic emphasizes the already disruptive nature of the incarnation, crucifixion, and resurrection of Jesus of Nazareth that wrests humanity from under the sovereignty of the fallen powers and places them under the Lordship of Christ. Apocalyptic is nourished by the promise of the eschatological hope of the not-yet-finished work of Christ. The church that follows the Lordship of Christ is called forth into being in the tension of the present Lordship of Christ and the not-yet transformation of the cosmos. Such a tension begets practices that form the political commitment of what philosopher Iris Murdoch calls the just and loving gaze, namely the central conviction that, in order to live good (political) lives, one must be taught to see.
This groundbreaking work in literature, cultural studies, and history compares the two greatest epics of the Indigenous peoples of Latin America: the Popul Vuh of the Quiché Maya of Guatemala and the Huarochiri Manuscript of Peru’s lower Andean regions.
Author Ernest Johnson delves into the passages of the scriptures, in particular the Book of Revelation to glean insights on the storm that is to come. By studying the prophecies of old, he predicts the war of tomorrow, and foresees the forces that will bring ruination through out the world in Apocalypse 2012. "I heard the voice of the fourth living creature say,, 'come and see'! I looked and there before me was a pale horse! it's rider was named death, and Hades was following close behind him," This is but one ominous passage in the book of Revelations foretelling the doom that will come to the world. Numerous other prophecies predict the coming of the end times, and continue to spread fear and uncertainty, especially when the occurrence of terrible wars and calamities seem to concur with their divination. In the light of this, with Apocalypse 2012: God's Judgments, Johnson uses his understanding of the Word of the Lord to outline the true meaning of these foreboding signs and portents, their place in God's plan, and their implications on the lives of the faithful and the non-faithful alike. His book explains how current and future events will herald the rise of the Anti-Christ and the Second coming of Christ. According to the Bible, these are the signs leading to the rapture, and preceding the plagues that will scourge the remnants of mankind after the true believers have been spirited away into the heavens, safe from the horror about to befall those left behind. It is in this time that the angels will sound the Trumpets announcing the arrival of the apocalypse and the ultimate Judgment of God will bestowedupon humanity. Apocalypse 2012: God's Judgments studies the sacred Word of the Holy Bible to interpret present happenings and glean insights into the days to come. For believers of the faith, and those who wish to know what will come after the end of the year 2012, Johnson's work will make for a truly engrossing reading experience.
Focusing on a range of important antislavery figures, including David Walker, Nat Turner, Maria Stewart, Harriet Beecher Stowe, and John Brown, Apocalyptic Sentimentalism illustrates how antislavery discourse worked to redefine violence and vengeance as the ultimate expression (rather than denial) of love and sympathy.
Apocalyptic texts are often seen as either frightening or irrelevant, a tool for fearmongering and manipulation or for the lucrative doomsday industry. But Apocalypse When?: Interpreting and Preaching Apocalyptic Texts equips readers to understand these texts as sources of encouragement and strength for the church. As the world faces threats of war, poverty, climate and environmental crises, and political upheaval, churches can draw on the wisdom and courage of our biblical ancestors who faced their own calamities and persecutions. Their struggles against powerful economic, militaristic, cultural, and social forces drew them closer to God. We have much to learn from their faith, ethical integrity, and dedication to the promises of God that engender hope in the midst of turmoil and terror. With solid historical exegesis, thought-provoking ideas for preaching, and examples of sermons that creatively and compellingly proclaim God's word, this book provides much-needed guidance for the church in tumultuous times.
This book migrates through continents, regions, nations, and villages, in order to tell the stories of diverse kinds of nomadic dwellers. It departs from Africa, en routes itself toward Asia, Oceania, Europe, and culminates in the Americas, with the territories of Latin America, Canada, and the United States. The volume travels through worn out pathways of migration that continue to be threaded upon today, and theologically reflects on a wide range of migratory aims that result also in diverse forms of indigenization of Christianity. Among the main issues being considered are: How have globalization and migration affected the theological self-understanding of Christianity? In light of globalization and migration, how is the evangelizing mission of Christianity to be understood and carried out? What ecclesiastical reforms if any are required to enable the church to meet present-day challenges?
In this highly accessible discussion, Bart Ehrman examines the most recent textual and archaeological sources for the life of Jesus, along with the history of first-century Palestine, drawing a fascinating portrait of the man and his teachings. Ehrman shows us what historians have long known about the Gospels and the man who stands behind them. Through a careful evaluation of the New Testament (and other surviving sources, including the more recently discovered Gospels of Thomas and Peter), Ehrman proposes that Jesus can be best understood as an apocalyptic prophet--a man convinced that the world would end dramatically within the lifetime of his apostles and that a new kingdom would be created on earth. According to Ehrman, Jesus' belief in a coming apocalypse and his expectation of an utter reversal in the world's social organization not only underscores the radicalism of his teachings but also sheds light on both the appeal of his message to society's outcasts and the threat he posed to Jerusalem's established leadership.