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The first letter of John can rightly be called the Canticle of Canticles of the New Testament. Because of the power of its message which Augustine saw as a prolonged meditation on the love proper to God and to the Christian community, and the exquisite beauty of its form which invites and yet transcends analysis, the Letter has merited the privileged attention accorded to it by centuries of study, contemplation and liturgical celebration. In our own day the Letter is no less scrutinized, meditated and proclaimed. Indeed, the religious sensibility of our times reveals itself as particularly attuned to the Johannine articulation of Christian experience which is characterized by an emphasis upon interiorly, personal relationships, and discernment. The Letter begins not with the normal form of epistolary address, but rather with a solemn and moving Prologue which sets the tone for all that follows. The author situates himself among the privileged witnesses of Christ: That which was from the beginning, which we have heard, which are have seen with our eyes, which we have beheld and our hands have felt, concerning the word of life (1,1). His message is about eternal life, that fullness of knowledge and love which belong to God alone, and which the Father willed to share with us by sending His Son Jesus Christ.
'Being in Christ' is a central theme in the message of the gospel. It is central for understanding the relation of Christian believers and the church with Jesus Christ, their Lord. It determines the identity of a Christian. It is helpful for understanding the presence of Christ and his salvation in the present. It can be developed as an element of a theological ontology. Finally, it is a theme with a great integrating power. In this book, the theme 'being in Christ' is analyzed in different perspectives. The attention is focused on the reality of 'being in Christ': its ontological implications. First, two representatives of the Reformed tradition are investigated: the English Puritan John Owen and the Dutch Neo-Calvinist Herman Bavinck. Second, a reconstruction of the Pauline and Johannine perspectives on 'being in Christ' is provided. Third, the theme is examined in the work of the English ethicist Oliver O'Donovan and the German-Swiss theologian Ingolf U. Dalferth. In the final chapter, the author gives his own systematic-theological proposal of a concept of 'being in Christ.'
The fifth book of the New American Commentary Studies in Bible & Theology series, That You May Know closely examines the theme of eternal salvation in 1 John. No other New Testament book speaks as frequently and explicitly to the believer's confidence in everlasting life. The epistle writer grounds his reader's assurance of salvation on the person and work of Jesus Christ and demonstrates that the believer's lifestyle serves as a vital corroborating support for that assurance. This gives the commentary's author Christopher Bass an opening to further discuss John's emphasis on living righteously and what it truly means to be born of God. Users will find this an excellent extension of the long-respected New American Commentary series.
Recent research on the Johannine literature has concluded that behind these writings stands a flourishing community of Christians who lived under the tutelage of the Beloved Disciple, preserved his writings, and venerated his memory. In this book, Gary M. Burge examines one feature of this community's belief and experience: the role of the Spirit in its view both of Christ and of the Christian experience.
As a biblical motif, 'new creation' resonates throughout the pages of the Jewish and Christian scriptures, and occupies a central place in the apostle Paul's vision of the Christian life. Yet the biblical and extra-biblical occurrences of this theme vary widely in meaning, referring to either a new cosmos, a new community, or a new individual. Beginning with the Old Testament and working through the important texts of Second Temple Judaism, Moyer V. Hubbard focuses on how the motif functions in the argument, strategy, and literary structure of these documents, highlighting its role as the solution to the perceived plight. He then explores in detail which senses of the term Paul intends in Galatians 6.15 and 2 Corinthians 5.17, concluding that 'new creation' in Paul's letters describes the Spirit-wrought newness of the person in Christ, and is fundamentally anthropological in orientation.
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughout the narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
The St. Paul Center for Biblical Theology and Dr. Scott Hahn present the ninth annual edition of Letter & Spirit with the theme "Christ and the unity of Scripture". The seven highly-readable articles explore, from the Gospels of Matthew and John, to the letters of St. Paul, how the seemingly disparate themes and images are unified - and therefore properly understood - in Christ. The articles, while academic in nature, are easily accessible to the average reader and can be read with great profit, both spiritually and in coming to learn the truths of the Catholic faith more deeply.
This book allows the Epistles to speak for themselves, and shows that they sound a distinctive note within Johannine theology, in particular, and the thought of the New Testament, in general.
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
Most interpreters of 1, 2, 3 John believe that the author's opponents (called "antichrists", "deceivers", and "false prophets") advocated gnostic or progressive doctrines that denied or downplayed the humanity of Jesus Christ and the importance of ethical behaviour, and eventually split the Johannine community. Against this consensus, Streett argues that the opponents are former Jewish-Christians who have left the community to return to the synagogue after renouncing their belief that Jesus is the Jewish Messiah.