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There are two coexisting realities classified under New Testament eschatology: the temporal and spatial. While much scholarly attention has focused on the temporal, Luke Woo argues that the spatial aspect is either neglected or relegated to Platonic or cosmological categories. Woo thus seeks to provide a holistic understanding, by investigating these realities for believers under the heavenly tabernacle motif in the Epistle to the Hebrews. Woo posits that the author of Hebrews presents the heavenly tabernacle and all its high priestly activity in order to eschatologically situate, orient, and ground believers; thus enabling believers to actualize their heavenly, priestly identity by serving as priests on earth. Woo uses Edward Soja's Tripartite Critical Spatiality to analyze the heavenly tabernacle's Firstspace, Secondspace, and Thirdspace features found in Hebrews 4:14; 8:1–5; 9:1–14. He suggests that Christ, in his resurrection and ascension, enters an actualized, heavenly tabernacle, which allows believers to spiritually occupy that sanctuary space in the presence of God, establishing a spatial orientation for believers who can identify as heavenly priests and be motivated to serve as such as they live on earth.
"A tripartite critical spatial study on the heavenly tabernacle for eschatological, priestly implications for believers in the letter to the Hebrews. Luke Woo argues that there are two coexisting realities classified under New Testament eschatology: the temporal and spatial; while much scholarly attention has focused on the temporal, Woo suggests that the spatial aspect is either neglected or relegated to Platonic or cosmological categories. He thus seeks to provide a holistic understanding, by investigating these realities for believers under the heavenly tabernacle motif in the Epistle to the Hebrews"--
Scholars argue over where Hebrews fit in the first century world. Kenneth L. Schenck works towards resolving this question by approaching Hebrews' cosmology and eschatology from a text-orientated perspective. After observing that the key passages in the background debate mostly relate to the 'settings' of the story of salvation history evoked by Hebrews, Schenck attempts to delineate those settings by asking how the 'rhetorical world' of Hebrews engages that underlying narrative. Hebrews largely argue from an eschatology of two ages, which correspond to two covenants. The fresh age has come despite the continuance of some old age elements. The most characteristic elements of Hebrews' settings, however, are its spatial settings, where we find an underlying metaphysical dualism between the highest heaven, which is the domain of spirit, and the created realm, including the created heavens. This creation will be removed at the eschaton, leaving only the unshakeable heaven.
Victor (Sung Yul) Rhee argues that faith in Hebrews is both christologically and eschatologically oriented. In response to the assertion that faith in Hebrews is removed from Christ, he contends that the author of Hebrews portrays Jesus as both the model and object of faith. Rhee also maintains that the eschatological outlook in Hebrews is not the Hellenistic concept of visible and invisible reality, but the temporal orientation of present and future. The ethical aspects of faith must be interpreted within the context of Christology and eschatology to have a proper understanding of faith in Hebrews.
While the intensely captivating language of the Epistle to the Hebrews may stir and invigorate modern New Testament readers to renewed spiritual energy, readers often remain clueless as to the book's overall theme and message. Despite the tendency for preachers to use various verses of the book of Hebrews as proof texts, few preachers today systematically expound the passages of Hebrews so that its general thesis is more clearly understood, so that it is practically applied for daily Christian living and witness. The different proposals about the epistle's uniting argument have not resulted in scholarly consensus; neither have they diminished the common impression about the epistle's difficulty. For such an important book of the Bible, given that the book of Hebrews skillfully bridges our understanding of the two testaments into one whole, such a situation is, to say the least, unsatisfactory. The Epistle to the Hebrews utilizes the language of spaces in its expositions and the language of movement in its exhortations, with powerful rhetorical effects; yet few studies have attempted to analyze the book from this perspective. In this study, Asumang employs models from the interdisciplinary social-science investigative methodology of spatiality to analyze Hebrews. He demonstrates that the author of Hebrews interpreted the migrating camp of the Israelites in the wilderness, depicted in the book of Numbers, through a Christ-tinted lens and that the Hebrews writer applied these lessons to the grave pastoral condition of his congregation. When examined from this perspective, the Epistle to the Hebrews proves to be a most potent recipe for spiritual formation and Christian discipleship today.
In contrast to scholarly belief that the author of the Epistle to the Hebrews envisions the transcendent, heavenly world as the eschatological inheritance of God's people, Jihye Lee argues that a version of an Urzeit-Endzeit eschatological framework - as observed in some Jewish apocalyptic texts - provides a plausible background against which the arguments of Hebrews are most comprehensively explained. Instead of transcendence to the heavenly world that will come after the destruction of the shakable creation, Lee suggests the possibility of a more dualistic new world. By first defining Urzeit-Endzeit eschatology, Lee is then able to explore its place in both pre and post 70 CE Second Temple Judaism. In examining Enoch, the Qumran Texts, Jubilees, the Liber Antiquitatum Biblicarum, 4 Ezra and 2 Baruch and finally the Book of Revelation, Lee compares a multitude of eschatological visions and the different depictions of the transformation of the world, judgement and the new world to come. Bringing these texts together to analyse the issue of God's Rest in Hebrews, and the nature of the Unshakable Kingdom, Lee concludes that Hebrews envisions the kingdom as consisting of both the revealed heavenly world and the renewed creation as the eschatological venue of God's dwelling place with his people.
Victor (Sung Yul) Rhee argues that faith in Hebrews is both christologically and eschatologically oriented. In response to the assertion that faith in Hebrews is removed from Christ, he contends that the author of Hebrews portrays Jesus as both the model and object of faith. Rhee also maintains that the eschatological outlook in Hebrews is not the Hellenistic concept of visible and invisible reality, but the temporal orientation of present and future. The ethical aspects of faith must be interpreted within the context of Christology and eschatology to have a proper understanding of faith in Hebrews.
This book identifies the source of the Colossian error as from within Jewish mystical movements and shows how both the theology and practice which is taught in the epistle is to be understood from this context. The book gives a helpful overview of scholarship that has attempted to identify the nature and source of the Colossian error. The book, unlike many others on the topic, is exegetically driven, and will model thorough and careful exegetical practice. The book interacts with extra-Biblical texts which help the reader to understand the mystical contexts of first century Judaism.