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God’s Presence in Creation: A Conversation with Philo, Paul, and Luke is for anyone who has an interest in understanding how the authors of the New Testament perceived the world as God’s creation, our home from “the beginning” (Gen 1:1). The book lucidly engages in conversation three 1st century CE authors Philo, Paul, and Luke, to offer a new and fresh understanding of the environmental theme, care for creation. The inclusion of Philo, a Hellenistic Jew and philosopher, adds uniqueness to the distinctive approach of this book and enriches the discussions of the two New Testament authors, Paul and Luke. Four “environmental” Greek terms are carefully analyzed— kosmos (world), ktisis (creation), pronoia (providence), and oikonomos (steward)— to show how these authors viewed the created world within their own Jewish and Greco-Roman contexts. The analysis is enhanced with an impressive exploration of a threefold relationship: creation-and-God, creation-and-mediator, creation-and-humanity.
God's Presence in Creation: A Conversation with Philo, Paul, and Luke is for anyone who has an interest in understanding how the authors of the New Testament perceived the world as God's creation, our home from "the beginning" (Gen 1:1). The book lucidly engages in conversation three 1st century CE authors Philo, Paul, and Luke, to offer a new and fresh understanding of the environmental theme, care for creation. The inclusion of Philo, a Hellenistic Jew and philosopher, adds uniqueness to the distinctive approach of this book and enriches the discussions of the two New Testament authors, Paul and Luke. Four "environmental" Greek terms are carefully analyzed- kosmos (world), ktisis (creation), pronoia (providence), and oikonomos (steward)- to show how these authors viewed the created world within their own Jewish and Greco-Roman contexts. The analysis is enhanced with an impressive exploration of a threefold relationship: creation-and-God, creation-and-mediator, creation-and-humanity.
This study explores the conversion theologies of Luke and Paul. For Luke and Paul conversion played an important role in the early Christian experience and Morlan offers a fresh look into how they interpreted this phenomenon. Morlan traverses representative texts in the Lukan and Pauline corpus equipped with three theological questions. What is the change involved in this conversion? Why is conversion necessary? Who is responsible for conversion? Morlan presents theological and exegetical analysis of Luke 15, Acts 2, Acts 17.16-34, Romans 2 and Romans 9-11 and answers these questions, and, in turn, builds theological profiles for both Luke and Paul. These profiles provide fresh insight into the theological relationship between Luke and Paul, showing significant similarities as well as sharp contrasts between them. Similarities surface between Luke and Paul concerning the centrality of Christology in their conversion theologies. While showing a complex relationship between human and divine agency in conversion, both Luke and Paul understand successful conversion to be impossible without the intervention of an agency outside of the pre-convert.
The Areopagus speech of Acts provides a helpful study of how Paul both engaged and confronted the contemporary culture of his day to present the message of Christianity to his hearers in Athens. How does Paul, as a Jew, contextualize the message for his audience of Stoic and Epicurean philosophers in Athens on the topic of God as Creator in Acts 17:24? Paul touches on a subject of contentious debate between Stoics and Epicureans when he identifies God as Creator. Stoics believed in a creating deity, something akin to Plato’s demiurge of the Timaeus. Epicureans ridiculed such an idea. By using the identification of God as Creator, Paul engages a common controversy between schools of philosophy.
Mark Wreford examines the reasons that prompted the New Testament writers to create the texts which would become the formation of the Christian religion, exploring the possibility that certain religious experiences were understood as revelatory, and consequently inspired the writing of texts which were seen as special from their inception. Wreford uses Luke-Acts and Galatians as test-cases within the New Testament, reflecting both on the stated importance of religious experiences – whether the author's own or others' – to the development of these texts, and the status the texts claim for themselves. Wreford suggests that Luke-Acts offers a helpful example of the relationship between religious experience and the creation of Scripture, as an extensive narrative which reflects on early Christian claims to Spirit-inspired witness and which begins with an explicit authorial statement of purpose. Similarly, in Galatians, Paul's autobiographical account of God's revelation of Christ to him is the foundation of a letter that is intended to play an authoritative role in shaping its addressees' own faith and practice. Wreford argues that religious experiences are presented as the driving force behind the creation of the texts, examining how such religious experience links with notions of scripture and canonicity. He then asserts that both Luke and Paul understood themselves to be creating new scriptural writings on the basis of their relationship to new religious experiences, citing the experience and speech at Pentecost, the inclusion of gentiles in the experience, and Paul's own conversion experience as key elements behind the self-understanding of these New Testament authors.
In Adam’s Dust and Adam’s Glory, Nicholas A. Meyer challenges the scholarly reconstruction of a traditional theological framework of creation, fall, and restoration in order to comprehend the pessimistic anthropologies of the Hodayot and the letters of Paul. Meyer argues that too little notice has been paid to the fact that this literature problematizes ordinary humanity by way of original humanity—its sexuality, its earthly physicality, its spiritual-moral frailty—and that these texts look not for the restoration of human nature as determined in creation, but rather for its transformation. Setting aside the traditional threefold framework, the author offers an innovative and comprehensive reading of the use of traditions of anthropogony, including the glory of Adam and the image of God, in this literature.
A new and transforming approach to the Book of Revelation. Margaret Barker bases her study on a fresh reading of the primary sources. As an Old Testament scholar, she can read Revelation as Hebrew prophecy - ancient temple oracles which inspired Jesus and his own prophecies, and influenced the whole Jerusalem Church. Jerusalem was waiting for their Great High Priest to return and complete the Atonement at the end of the Tenth Jubilee. This expectation fuelled the revolt against Rome. Josephus, who deserted to Rome, was the false prophet. John, who escaped to Patmos, compiled Revelation as a record of the first generation. In the future, he taught, the Lord would return to his people in the Eucharist.This work illuminates the formative years of Christianity, in the social, religious and political situation of mid-first-century Palestine, in a quite remarkable way. It will have profound implications for the understanding of Christian origins and the development of Christian liturgy.
Imaginatio et Ratio (www.imaginatioetratio.org) is a peer reviewed journal primarily focusing on the intersection between the arts and theology, hoping to allow imagination and reason to be seen as intimately intertwined-as different expressions of the same divine truth. Imaginatio et Ratio was started in the hopes that it could serve a growing community of artists and thinkers and strives to present accessible but high quality art, literary fiction, creative non-fiction, and theology/philosophy-as well as interviews and book, film, art and music reviews. The journal is published twice a year and is available in print and digital formats.
James Mackey has written a bold one-volume systematic theology in eight chapters on creation, fall, salvation, God, creed, code, cult and church constitution.
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