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The New Testament and the Future of the Cosmos is an exploration into the cosmic eschatology of the New Testament. It invites the reader to grapple with two interrelated questions along with the author: (1) What did the writers of the New Testament teach about the fate of the cosmos, and (2) can we synthesize their teachings into a coherent New Testament theology? By offering a close reading of key texts that inform the topic (most notably Matt 24:29–31; Mark 13:24–27; Luke 21:25–28; Rom 8:19–22; Heb 12:25–29; 2 Pet 3:4–13; and Rev 21:1–5), it is argued that one can, with certain qualifications, ascertain a clear and coherent New Testament message pertaining to the future of the cosmos. Along the way, new exegetical ground is broken in several passages by identifying a previously unnoticed theme that runs throughout the New Testament concerning the future of the cosmos: God’s judgment of the heavenly powers of evil as a key component to the cosmic transition. At present, these hostile powers hold the cosmos captive to death, but on the Day of the Lord they will be overthrown, setting the stage for a materially transformed world to emerge from the hand of God.
The New Testament and the Future of the Cosmos is an exploration into the cosmic eschatology of the New Testament. It invites the reader to grapple with two interrelated questions along with the author: (1) What did the writers of the New Testament teach about the fate of the cosmos, and (2) can we synthesize their teachings into a coherent New Testament theology? By offering a close reading of key texts that inform the topic (most notably Matt 24:29-31; Mark 13:24-27; Luke 21:25-28; Rom 8:19-22; Heb 12:25-29; 2 Pet 3:4-13; and Rev 21:1-5), it is argued that one can, with certain qualifications, ascertain a clear and coherent New Testament message pertaining to the future of the cosmos. Along the way, new exegetical ground is broken in several passages by identifying a previously unnoticed theme that runs throughout the New Testament concerning the future of the cosmos: God's judgment of the heavenly powers of evil as a key component to the cosmic transition. At present, these hostile powers hold the cosmos captive to death, but on the Day of the Lord they will be overthrown, setting the stage for a materially transformed world to emerge from the hand of God.
Welcome to the weird and wonderful world of the Bible. When we read Scripture we often imagine that the world inhabited by the Bible's characters was much the same as our own. We would be wrong. The biblical world is an ancient world with a flat earth that stands at the center of the cosmos, and with a vast ocean in the sky, chaos dragons, mystical mountains, demonic deserts, an underground zone for the dead, stars that are sentient beings, and, if you travel upwards and through the doors in the solid dome of the sky, God's heaven--the heart of the universe. This book takes readers on a guided tour of the biblical cosmos with the goal of opening up the Bible in its ancient world. It then goes further and seeks to show how this very ancient biblical way of seeing the world is still revelatory and can speak God's word afresh into our own modern worlds.
For first-century people, cosmology was a fundamental part of their worldview. Whether it was the philosopher contemplating the perfection of the heavenly orbits, the farmer searching the sky for signs of when to plant his crops, or the desert-dwelling sectarian looking for the end of the world, the cosmos held an endless fascination and occupied a prominent place in their understanding of life. For most ancient peoples, cosmology and theology were inseparable. Thus, when the Jewish and Christian Scriptural traditions begin with the bold claim, "In the beginning God created the heavens and earth," these words make statements which are at once cosmogonic, cosmological, and theological. Scholarship has begun only recently to investigate more fully the various cosmological and cosmogonic traditions that were current in the time of the Old and New Testaments. Much of this work, however, has focused on how OT conceptions of the world compared to other Ancient Near Eastern traditions. Much less has been done on the cosmological traditions which stand behind the views of the NT writers. Even fewer works have sought to connect cosmological views with NT theology. In light of the great importance that cosmology had in ancient peoples' worldviews and theological understanding, a thorough investigation of this neglected topic is in order. Cosmology and New Testament Theology systematically examines the NT documents to show how cosmological language and concepts inform, interact with, and contribute to the specific theological emphases of the various NT books. In some NT books, the importance of cosmology can be easily discerned, while in others what is required is a new and close examination of key cosmological terms (e.g., heaven, earth, world, creation) with an eye to the themes and theology of the book.
'Anthony Hoekema brings to the study of biblical prophecy and eschatology a maturity that is rare among contemporary works on the subject. Free of sensationalism, he evinces a reverence for the Scriptures and a measured scholarship...One of the best studies on eschatology available.' ---Christianity Today
An astrophysicist draws upon religion and science in his search for evidence of God. The word "God" shows up increasingly in popular works about modern physics. Some scientists piously see God as a key to deciphering further mysteries of the universe. Others aver that science offers a surer path to God than religion. Arnold Benz, an astrophysicist and a Christian, believes that science and religion, if one takes them seriously, resist seamless integration and harmonization. They are two different approaches to experiencing reality, two different planes that do not intersect, yet it is possible for an observer informed about both planes of inquiry to reflect on how they might relate. Mediating between these two planes of perception, which could be described as the greatest intellectual adventure of our time, requires taking both realms fully in earnest. Arguing that it is senseless to seek God in the first moments of the Big Bang, as though creation were some once-for-all event in the distant past, Benz finds creation occurring throughout the entire development of the cosmos, here and now as well as in the distant future. In the foreground stands the decisive question: What might we expect, and what might we hope for, from the future: chance, chaos, or God?>
Theologian Harry Lee Poe and chemist Jimmy H. Davis argue that God's interaction with our world is a possibility affirmed equally by the Bible and the contemporary scientific record. Rather than confirming that the cosmos is closed to the actions of the divine, advancing scientific knowledge seems to indicate that the nature of the universe is actually open to the unique type of divine activity portrayed in the Bible.
Your household is not just a shelter from a war zone; it is the command center from where you launch your attacks. It's this vision of the world, with the Christian family at the heart, that modern parents desperately need to recover.
A comprehensive description of the transformation of Christianity, by the bestselling theologian who has defined this spiritual renaissance.
The need to position Christianity in relation to other religions, most notably Judaism and Islam, has brought about a renewed interest in the theme of creation, which has been off the theological agenda for much of the 20th century. Environmentalists, biologists, feminists and process theologians have all registered concerns, from their different perspectives, about the way in which the traditional doctrine of creation characterizes the relationship between the cosmos and its creator. Furthermore, the hoilism of the New Age and its resonance with eastern patterns of thought seems to offer something radically different from the Judaeo-Christian understanding of the creation. It is in the light of these concerns that the author argues for the doctrine of creation as a distictively Christian article of faith. By recognizing at the the same time that criticisms which have been made of its traditional formulations must be properly acknowledged and accommodated, the author is able to use the best insights from secular disciples to construct a theology of creation which is responsible.