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The so-called New Atheists receive much publicity, but their demand to be provided with incontrovertible evidence for the existence of God, and that such evidence must come from a scientific examination of the physical world, is the wrong approach. As many theologians and philosophers have claimed, the search for God begins by looking inwards into oneself. But what does that mean? Surely looking inwards we find nothing but the contents of one’s own mind. Where does God come in? It is by the examination of the contents of the mind and trying to understand how they got there that one seeks clues about God’s influence on the mind. Our consciousness bears a resemblance to that Consciousness from which it is directly derived. It bears his imprint. It is from the characteristics of that imprint we get to know what kind of God we are dealing with. Only then can we be open to realizing how that other creation of his, the physical world, also bears his imprint.
The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.
A history of icons in the Menil Collection Clare Elliott -- The icon and the museum Bertrand Davezac -- How icons look Anne Marie Weyl Carr -- Icons from the centuries of the Byzantine Empire (AD 324-1453) Annemarie Weyl Carr, Bertrand Davezac -- Post-Byzantine icons from the Balkans, Greece and the Islands -- Russian icons
Christian theology affirms that the persons of the Son and the Holy Spirit are sent into the world to gather a scattered and rebellious humanity back to God. But how are we to understand these divine missions, given that the Son and the Spirit have already been present in the world from its foundation? Moreover, in what sense are they on a mission if they never leave the unity of the Trinity? In this volume, Vidu introduces us to the profound riches of this ancient and foundational doctrine. With ample illustration, he explains the technical concepts, the operative principles, and he clarifies the historical and contemporary debates. In the process, a constructive theology emerges where the category of divine missions frames topics such as the incarnation and life of Christ, his atoning death and ascension, the Pentecostal outpouring of the Spirit, the invisible indwelling of the Spirit, and finally the eschatological beatific vision.
The Bible can be Proven is a culmination of nearly thirty years of research from the very best scholarly references that proves the Bible is not only historically reliable and trustworthy, but it is beyond mere humanity to compose, proving itself to be divinely inspired. Readers will gain a sense of confidence in the Bible by learning the historical, mathematical and logic-driven evidence to support its authenticity. The Bible Can Be Proven is a tremendous resource for believers and seekers alike, and will provide confidence for those who yearn to strengthen their faith and share it boldly with others.
A defense of the New Testament view that all things are to be united in Christ, which entails that the ultimate destiny of the universe, and of all that is in it, is to be united in God. Keith Ward argues that this conflicts with classical ideas of God as simple, impassible, and changeless—ideas that many modern theologians espouse, and which Ward subjects to careful and critical scrutiny. He defends the claim that the cosmos contributes something substantial to—and in that way changes—the divine nature, and the cosmos is destined to manifest and express the essential creativity and relationality of a God of beatific, agapic, redemptive, and unitive love.
How is Yahweh to be differentiated from other deities? What is Yahweh's relationship to Israel in exile?".
Theology should be at home both in the academy and in the church. This book takes such dual affiliation seriously and lets the two different contexts illuminate each other. It explores how we should understand theology within the context of the current debate on theory of science and discusses the methodological implications of belief in God as Creator and in the incarnation. The first part of the book concludes by examining the consequences of theology’s dual affiliation for the self-understanding of believers in general and theologians in particular. The second part deals with four different sources of theological knowledge and their relation to each other: the Bible, the history of the church, experience, and reason. Among the central issues are the status of the Bible in contemporary theology, the unity of the church, and the relationship between theology and the natural sciences. The central question is: where do we experience divine presence?
The Bible says that YHWH alone is God and that there is none like him—but texts and artwork from antiquity show that many gods looked very similar. In this volume, scholars of the Hebrew Bible and its historical contexts address the problem of YHWH’s ancient look-alikes, providing recommendations for how Jews and Christians can think theologically about this challenge. Sooner or later, whether in a religion class or a seminary course, students bump up against the fact that God—the biblical God—was one among other, comparable gods. The ancient world was full of gods, including great gods of conquering empires, dynastic gods of petty kingdoms, goddesses of fertility, and personal spirit guardians. And in various ways, these gods look like the biblical God. Like the God of the Bible, they, too, controlled the fates of nations, chose kings, bestowed fecundity and blessing, and cared for their individual human charges. They spoke and acted. They experienced wrath and delight. They inspired praise. All of this leaves Jews and Christians in a bind: how can they confess that the God named YHWH was (and is) the true and living God, in view of this God’s profound similarities to all these others? The essays in this volume address the theological challenge these parallels create, providing reflections on how Jews and Christians can keep faith in YHWH as God while acknowledging the reality of YHWH’s divine doppelgängers. It will be welcomed by undergraduates studying religion; seminarians and graduate students of Bible, theology, and the ancient world; and adult education classes.
Terence E. Fretheim has long been a leading voice in Old Testament theology. In this volume, thirty of his classic studies have been gathered together for the first time under the rubrics “God and the World”, “God and Suffering”, “God, Wrath, and Divine Violence”, “God and the Pentateuch”, “God and the Prophets”, and “God and the Church’s Book”. Here readers can find a compelling answer to the question that has motivated Fretheim’s work for more than forty years—namely, what kind of God is the God of Scripture? The studies are introduced by a critical overview of Fretheim’s career and theology by the editors and a retrospective by Fretheim himself.