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Jesus Christ, through His priestly ministry, provided salvation unto all men. Those who receive Him, of both Jew and Gentile, become members of His family. Under the Old Covenant, the priesthood belonged to Aaron and his sons. Since believers, by faith, are part of Christ’s family line, they receive the ministry of the priesthood also. In the pages of this study, we will provide foundational truth concerning the royal priesthood of the believer.
Jesus Christ, through His priestly ministry, provided salvation unto all men. Those who receive Him, of both Jew and Gentile, become members of His family. Under the Old Covenant, the priesthood belonged to Aaron and his sons. Since believers, by faith, are part of Christ's family line, they receive the ministry of the priesthood also. In the pages of this study, we will provide foundational truth concerning the royal priesthood of the believer.
Scholars studying the ANE have noticed that Canaanite kings ruled as a representative of their god and served in a priestly role. Yahweh allows Israel to have a king “like all the nations” (Deut 17:14), but he shapes the monarchy according to his covenant. A key question remains, does God’s allowance for a king “like all the nations” include a king-priest model? This study presents a synchronic view of the king as a priest within the MT of Samuel, analyzing the motif and considering how the narrator heightens the hope for the coming anointed one, whom the narrator describes as both king (1 Sam 2:10) and priest (2:35–36). This study will argue that, from the monarchy’s inception, Yahweh considered Israel’s kingship a sacral task. My study examined the king as a priest through a synchronic literary-theological approach.
Since September 11, 2001, we are intensely aware of the need for political wisdom. Can Scripture help us in this respect? Yes, but not simplistically. In an exhilarating dialogue with Oliver O’Donovan, a team of international scholars look in detail in this book at biblical interpretation as we make the journey from what God said to Abraham, as it were, to how to respond to the political challenges of today. Such exploration is essential if the church is to become “a royal priesthood” today. Craig Bartholomew Contributors include: Oliver O’Donovan (respondent to 14 chapters) Gilbert Meilaender Christopher Rowland Bernd Wannenwetsch N. T. Wright A Royal Priesthood? is the third volume from the Scripture and Hermeneutics Seminar. This annual gathering of Christian scholars from various disciplines was established in 1998 and aims to reassess the discipline of biblical studies from the foundations up and forge creative new ways for reopening the Bible in our cultures. Any attempt to open the Book in new and fresh ways for our cultures at the start of the third millennium must explore how to read the Bible ethically and politically. This volume looks at the obstacles to such a process and in dialogue with Oliver O’Donovan’s creative work in this regard, looks in detail at how to read different parts of the Bible for ethics and politics. A unique element of the book is Oliver O’Donovan’s 14 responses to individual chapters. Volume 1, Renewing Biblical Interpretation and Volume 2, After Pentecost, are also published by Paternoster Press and Zondervan.
An increasing number of theologians believe that the Western world has moved from an era of Christendom to an era of post-Christendom. This book goes to the heart of the debate related to this shift, asking, How are we to understand the distinctive identity of the church with special reference to its role in a post-Christendom society? It then presents an analysis of the work of the English Reformed theologian Lesslie Newbigin and the American Mennonite theologian John Howard Yoder, both of whom reflect on how we should understand this important question. At the end of The Distinctive Identity of the Church, the charge of sectarianism is discussed. It is argued that a missionary God sends the church to the world and, consequently, this sending should fundamentally determine its existence in the world. The book argues that the task that lies before the church in the Western world is not to bypass its distinctiveness with accusations of sectarianism, but to recapitulate an understanding of its own distinctiveness that should be seen as a precondition for its engagement in society. Such an ecclesiological position holds important potential for an understanding of the role of the church in pluralistic Western cultures.
Readers will discover that it is not possible to disengage John Howard Yoder’s practice of ecumenical dialogue from his vision of the church. Yoder’s approach to ecumenical dialogue correlates with his conception of the faithfulness of the church. His vision of the church poses challenges for Christians of all communions because he calls both for disciplined dialogue and for faithful servanthood that renders the confession of Jesus Christ’s lordship meaningful. This collection of 17 essays on themes ecclesiological and ecumenical is intended to demonstrate the substantial unity of Yoder’s work over the past four decades. Many of these essays are often cited by researchers but have been till now unobtainable. Three of these texts have never been published before. Editor Michael Cartwright has contributed a substantial introduction on the “Yoderian” project, and a select bibliography prepared by Mark Nation catalogs Yoder’s writings—published and unpublished—on ecclesiology and ecumenism.
Stephen Long opens his erudite discussion of theology and ethics with the insistence that moral critique must emerge from a particular location, rather than from the fluid values of any "neutral" observer. Long sets out to put theology and ethics--as well as the church--in proper relation to one another. Ethics must be based in theology, not the other way around. Our "finite participation in the infinite makes possible participation in a goodness beyond us." That goodness comes to us in the flesh of Jesus Christ, and the church is indispensable in drawing all people toward God's goodness. The church, a social ethic in itself, gives purpose and order to other social institutions, including family, government, and the market.
This book provides a constructive analysis of Thomas F. Torrance’s ecclesiology. Holding the doctrine of the Trinity to be the “ground and grammar of theology,” Torrance viewed the doctrine of the Trinity as foundational for all ecclesiological reflection: What does it mean to be the people of the God whom Christians name as Father, Son, and Spirit? Tyler examines Torrance’s development of the rich potential of the metaphor koinonia, involving both a vertical dimension––the Church’s union with Christ through the Spirit––and a horizontal dimension––its visible existence in human history, lived out in space and time, and considers how the relationship between these two dimensions informs the structured forms of the Church’s life, its ecumenical breadth, and its missional vision.
An introduction to the study of Christian foundations, scripture, community, religious values, theology, ethics and much more.
Ethical discourse about the institution of voting rarely includes the option of abstaining for principled reasons. This collection of nine articles widens the discussion in that direction by giving readers a new question: At what point and on what grounds might one choose not to vote as an act of conscience? Contributors offer both ethical and faith-based reasons for not voting. For some, it is a matter of candidates not measuring up to high standards; for others it is a matter of reserving political identity and allegiance for the church rather than the nation-state. These writers--representing a wide range of Christian traditions--cite texts from diverse sources: Mennonites, Pentecostals, and pre-Civil Rights African Americans. Some contributors reference the positions of Catholic bishops, Karl Barth, or John Howard Yoder. New Testament texts also figure strongly in these cases for conscientious abstention from voting. In addition to cultivating the ethical discussion around abstention from voting, the contributors suggest alternative ways beneficially to engage society. This volume creates a new freedom for readers within any faith tradition to enter into a dialogue that has not yet been welcomed in North America.