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This is the extended and annotated edition including * an extensive biographical annotation about the author and his life Calvin produced commentaries on most of the books of the Bible. His commentaries cover the larger part of the Old Testament, and all of the new excepting Second and Third John and the Apocalypse. His commentaries and lectures stand in the front rank of Biblical interpretation. The foundation of every code of rules for guiding the ministers of Christ must be sought, not in the judgments of uninspired men, however able and judicious, but in the Holy Scriptures, and chiefly in the Epistles to Timothy and Titus, the accurate interpretation of which is therefore unspeakably valuable. CALVIN has examined them with his usual skill, and will be heard with profound attention. His candor appears to more than ordinary advantage. Never does he press the words of the Holy Spirit beyond what appears to him to be their natural meaning, or depart from the rigid discharge of his task as an expositor for the sake of giving undue prominence to his peculiar views. On this point it may be sufficient to refer to his remarks on the authority which some ministers of the gospel appear to have exercised over others, as a specimen of his unshaken determination to adhere to the sacred records, and of his utter indifference to any use that might be made of such statements by those whose views of church-government differed from his own. Nowhere is his sterling honesty more conspicuous.
Calvin produced commentaries on most of the books of the Bible. His commentaries cover the larger part of the Old Testament, and all of the new excepting Second and Third John and the Apocalypse. His commentaries and lectures stand in the front rank of Biblical interpretation. The foundation of every code of rules for guiding the ministers of Christ must be sought, not in the judgments of uninspired men, however able and judicious, but in the Holy Scriptures, and chiefly in the Epistles to Timothy and Titus, the accurate interpretation of which is therefore unspeakably valuable. CALVIN has examined them with his usual skill, and will be heard with profound attention. His candor appears to more than ordinary advantage. Never does he press the words of the Holy Spirit beyond what appears to him to be their natural meaning, or depart from the rigid discharge of his task as an expositor for the sake of giving undue prominence to his peculiar views. On this point it may be sufficient to refer to his remarks on the authority which some ministers of the gospel appear to have exercised over others, as a specimen of his unshaken determination to adhere to the sacred records, and of his utter indifference to any use that might be made of such statements by those whose views of church-government differed from his own. Nowhere is his sterling honesty more conspicuous.
Philippians lends itself to a political-ideological reading. To take into account that the document is a writing from prison, and to read it from a political-religious and feminist perspective using new language, helps to re-create the letter as if it were a new document. In this analysis Elsa Tamez endeavors to utilize non-patriarchal, inclusive language, which helps us to see the contents of the letter with different eyes. Cynthia Briggs Kittredge and Claire Miller Colombo argue that Colossians's contradictions and complications provide opportunities for entering imaginatively into the world of first-century Christian women and men. Rather than try to resolve the controversial portions-including the household code-they read the letter's tensions as evidence of lively conversation around key theological, spiritual, and social issues of the time. Taking into account historical, structural, and rhetorical dimensions of Philemon, Alicia J. Batten argues against the "runaway slave" hypothesis that has so dominated the interpretation of this letter. Paul asks that Onesimus be treated well, but the commentary takes seriously the fact that we never hear what Onesimus's wishes may have been. Slaves throughout history have had similar experiences, as have many women. Like Onesimus, their lives and futures remain in the hands of others, whether those others seek good or ill.
God is Mother. God is Midwife. God is Hostess. God is Mystery. God is Home. Traditional language for God has been dominated by a single image—Father—and masculine norms. For some, this language is meaningful. For others, it is deeply problematic. In both cases, it’s limited. One thing is certain: God is More. Mallory Wyckoff believes it’s past time to expand the ways we think about God. Through personal story, theology, spirituality, and social justice (and highlighting the interconnectedness of each), Wyckoff explores feminine metaphors and untapped language for God—some biblical and familiar, some less well-known, but all revelatory of a God who is More than we’ve been allowed to imagine. As Wyckoff illustrates, when we expand the ways we image and engage with God, we are invited to see the Divine more fully—and, in the process, our neighbors and ourselves. Those who have felt alienated by the typical ways of describing God in Christianity will meet God anew: As a Seamstress who stitches tapestries out of our tatters of shame. As a Sexual Trauma Survivor who has suffered alongside those who have endured the worst. As a Mother who nurtures us to life with her body.
The epistles of the New Testament provide insight into the realities of the life of the early church, guidance for those called to lead the church, and comfort in the face of theological questions. The Protestant Reformers of the sixteenth century also found wisdom and guidance in these letters. In this RCS volume, Lee Gatiss and Bradley Green guide readers through a diversity of early modern commentary on the New Testament epistles.
The year 2009 brought with it the 500th anniversary of the birth of John Calvin, a global celebration. With this commemorative event came a new and renewed appreciation for the life and thought of the French Reformer and his profound impact on the world. Scholars universally have acknowledged that while "The Theologian of Geneva" is mostly appreciated for his Institutes of the Christian Religion, it is Calvin as a biblical commentator that needs to be taken with revised interest. When Calvin first set out to write a commentary on virtually every book of the Bible, he was drawn to the exegetical work of the great Greek Patriarch of the fourth century, John Chrysostom, because of his "straightforward, non-allegorical approach to the genuine, simple sense of the text." It was also the method of Chrysostom to which Calvin was attracted, "a continuous exposition" that explains each verse. Calvin, in his life long work to produce commentaries on sacred Scripture, sought to emulate the approach and method of the amazing early church theologian, John Chrysostom. This book celebrates Calvin as Biblical commentator, and what he saw in the literary work of the Greek Father that was so influential on Calvin's immense contribution to our understanding the Bible.
Where does morality come from? Apologists—people who offer a formal defense of their religion—point to God as the answer. By inspiring scriptures that people can read, study, and teach, God supposedly gave humanity a guidebook for how to live. Award-winning scholar of religion and politics Mark Alan Smith shows the errors in this chain of assumptions. Apologists find themselves forced to accept a book that condemns same-sex love and authorizes slavery, genocide, capital punishment for minor offenses, and many other practices widely recognized today as immoral. Apologists try to protect their worldview by ignoring the offending passages, constructing strained reinterpretations, rationalizing the indefensible, or appealing to God’s mysterious ways. Is there a non-religious method for discovering the elements of an objective morality? Yes, Smith argues—the worldview of humanism. Humanists apply reason, logic, and, evidence to all subjects. Smith’s humanist approach to morality relies on discussion and debate among diverse participants as the best means to attain a moral code stripped of the biases of each individual, group, and society. The result is a hopeful portrait of how to build on the moral progress humans have achieved since the writing of religious scriptures
The extent of Christ’s atoning work on the cross is one of the most divisive issues in evangelical Christianity. In The Extent of the Atonement: A Historical and Critical Review, David L. Allen makes a biblical, historical, theological, and practical case for a universal atonement. Through a comprehensive historical survey, Allen contends that universal atonement has always been the majority view of Christians, and that even among Calvinist theologians there is a considerable range of views. Marshalling evidence from Scripture and history, and critiquing arguments for a limited atonement, Allen affirms that an unlimited atonement is the best understanding of Christ’s saving work. He concludes by showing that an unlimited atonement provides the best foundation for evangelism, missions, and preaching.