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The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.
This document's purpose is to spell out the Church's understanding of the nature of revelation--the process whereby God communicates with human beings. It touches upon questions about Scripture, tradition, and the teaching authority of the Church. The major concern of the document is to proclaim a Catholic understanding of the Bible as the "word of God." Key elements include: Trinitarian structure, roles of apostles and bishops, and biblical reading in a historical context.
Do revelation and reason contradict? Throughout the church's history Christians have been tempted to make revelation and reason mutually exclusive. But both are essential to a true understanding of the faith. The inaugural Theology Connect conference—held in Sydney in July 2016—was dedicated to surveying the intersection of revelation and reason. In Revelation and Reason in Christian Theology Christopher C. Green and David I. Starling draw together the fruit of this conference to provoke sustained, deep reflection on this relationship. The essays—filtered through epistemological, biblical, historical, and dogmatic lenses—critically and constructively contribute to this important and developing aspect of theology. Each essayist approaches revelation and reason according to the psalmist's words: "In your light we see light" (Ps 36:9). The light of faith does not obscure truth; rather, it enables us to see truth.
"While the patristic age is marked by the development of the Apostle's and the Nicene creeds, D. H. Williams contends we must not neglected the lesser known yet just as significant theological texts and expressions of worship that were seminal in shaping early Christian identity. In this sourcebook, Williams gathers key writings from the first through sixth centuries that illustrate the ways in which the church's confessions, teaching, and worship were expressed during that time. More than an anthology, this sourcebook introduces the primary sources of Christian antiquity."--BOOK JACKET.
Practice should reflect the theory. Whenever we fail to live up to expectations, a chasm emerges between the theory and the practice. Exegesis is the process of understanding text. In Islam there was a separation between the exemplary and the actual. There was a break from revelation as well as the tradition of the prophet. This was partly due to the repression of reason. The repression of reason was due to the repression of the rationalists by the traditionists. The use of reason was associated with kufr. Thinking - in particular free thinking - became a crime, punishable by death. The repression of reason produced calamitous effects on the umma. It prevented Muslims from understanding and thus following revelation. Thus, they turned to tradition, to the ways of the forefathers. Traditionists misunderstood the purpose of reason. They postulated a "clash" between reason and revelation. Reason and revelation are not enemies; reason is required to understand and heed revelation. Anti-rationalism corrupted knowledge as well as the sharia. Bereft of reason, and in defiance of revelation, hawkish ulama treated terrorism as "martyrdom operations" permitted by God, and meriting reward in the hereafter. The hawkish rendition of revelation, buttressed with following traditions in preference to revelation, resulted in the fall of the umma. The renewal of the umma requires a return to revelation, a return to sanity. This should take place by the reengagement of reason. Refraining from reasoning resulted in the confusion of tradition with revelation, and the subordination of revelation to tradition. Treating tradition as a "part of" revelation, able to "judge," "abrogate" and even "replace" parts of revelation, unfortunately, is an expression of shirk. The turn from revelation to tradition, from the guidance of God to the guidance of men was spurred by efforts to enlarge the empire through wars of aggression. But wars of aggression are prohibited by revelation. The justification of waging wars of aggression, which entail the perpetration of war crimes, was achieved through a "reinterpretation" of the teaching of revelation. The justification of aggression required undermining verses that teach peace and reconciliation. This was achieved by recourse to the teaching of abrogation. By abrogating the verses of reconciliation, hawkish ulama transformed the religion of peace into a religion of war. The reinterpretation of Islam as a religion of war was buttressed by recourse to traditions. Rulers asked different persons to record the traditions. The requests to record traditions were made in defiance of the prohibition of "adding" to revelation by the Book of Allah and the prophet. In so far as traditions are records of the ways of the predecessors, the turn from revelation to tradition was an expression of secularisation. For traditions are "worldly." The reinterpretation of Islam as a religion of war embroiled the umma in unprovoked conflicts. The murder of Mongol traders and ambassadors brought destruction to the Abbasid empire. Assaults on Vienna brought an end to the Turkish empire. The expansion in France brought defeat. This was the toll the umma paid for drifting from the Book of Allah and following the teaching of hawkish ulama and warlike traditions, in preference to the Book of Allah. Reform requires rearticulating Islam as a religion of peace. This requires the rejection of militant exegesis as well as the assumptions on which it rests. Reform requires the reengagement of reason, and the affirmation of the preeminence of revelation in relation to all tradition and writings of exegetes and jurists. It requires a re-reading of the Book of Allah according to its teachings. It requires affirming that the Book of Allah is as it presents itself: "clear," complete," and "coherent."
Medieval exegesis of the Apocalypse from Richard of St. Victor through Nicolas of Lyra In this volume Franciscan scholar David Burr concentrates on the mendicant contribution to the book of Revelation. Clashing interpretive strategies developed, mirroring authority structures in the context of the new institutional framework of the university, the new methodology of scholasticism, and expanding papal authority. By the early fourteenth century a clear victory of one strategy and one structure emerges in the work of Pierre Auriol and Nicholas of Lyra, and, conversely, the defeat of another in the posthumous condemnations of Petrus Iohannis Olivi and, to some extent, Joachim of Fiore. This is the fifth volume of The Bible in Medieval Tradition (BMT), a series designed to reconnect the church with part of its rich history of biblical interpretation.
Know Exactly What Scripture Means In his first book for Our Sunday Visitor, noted Catholic apologist Patrick Madrid helps you: Be absolutely certain your interpretation of Scripture is accurate Discover how the simple sentence "I never said you stole money" can be the key to understanding the entire Bible Answer any questions a non-Catholic might throw at you Learn exactly what the Bible teaches about the Pope, priestly celibacy, homosexuality, abortion, salvation, and other hot topics Obtain a working knowledge of Scripture so you can feel comfortable talking with Fundamentalists and Evangelicals Allow the life-giving truth and power of Scripture to transform your life Become an effective spokesman for the truth of Catholic teaching. With comprehensive Scripture references, quotes from the great teachers of the Faith, tips on how to deflate even the most vehement arguments, as well as a list of verses typically used against Catholics with effective counterarguments, Where Is That in the Bible? is a great book of Scripture-based apologetics.
This book ventures a new interpretation of revelation. The author discusses the major themes in the narrative of revelation, engaging critically with four of the century's giants in theology: Karl Barth, Paul Tillich, Karl Rahner and Carl Henry. These represent the four major phases in the narrative of revelation and Fackre addresses these alternative views in twentieth-century theology through in-depth inquiry and critical analysis. The Doctrine of Revelation challenges reductionist views and strives for an ecumenical understanding that appropriates the insights from a variety of schools of thought.
How do human beings today receive divine revelation? Where and in what ways is it mediated so that all generations can hear the fullness of the gospel? In this volume, distinguished theologian Matthew Levering shows that divine revelation has been truthfully mediated through the church, the gospel, and Scripture so that we can receive it in its fullness today. Levering engages past and present approaches to revelation across a variety of traditions, offering a comprehensive, historical study of all the key figures and perspectives. His thorough analysis results in an alternative approach to prevailing views of the doctrine and points to its significance for the entire church.