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This collection of essays from established scholars and rising stars offers fresh perspectives in eschatology for the Pentecostal and Charismatic movements. The fresh readings of eschatology in this volume are valuable because they demonstrate that Pentecostals no longer need to look to others to interpret their theology for them but can stand as scholars and thinkers in their own right.
Focusing on dialogue gospels and the 'Gospel of Mary', this book highlights the complexity and diversity of early Christian literature.
This work is organized as follows: I. The Structure of the Pauline Eschatology II. The Interaction Between Eschatology and Soteriology III. The Religious and Ethical Motivation of Paul’s Eschatology IV. The Coming of the Lord and Its Precursors V. The Man of Sin VI. The Resurrection VII. Alleged Development in Paul’s Teaching on the Resurrection VIII. The Resurrection-Change IX. The Extent of the Resurrection X. The Question of Chiliasm, in Paul XI. The Judgment XII. The Eternal State Appendix: The Eschatology of the Psalter
With acknowledgment that Christian theology contributed to the persecution and genocide of Jews comes a dilemma: how to excise the cancer without killing the patient? Kendall Soulen shows how important Christian assertions-the uniqueness of Jesus, the Christian covenant, the finality of salvation in Christ-have been formulated in destructive, supersessionist ways not only in the classical period (Justin Martyr, Irenaeus) and early modernity (Kant and Schleiermacher) but even contemporary theology (Barth and Rahner). Along with this first full-scale critique of Christian supersessionism, Soulen's own constructive proposal regraps the narrative unity of Christian identity and the canon through an original and important insight into the divine-human covenant, the election of Israel, and the meaning of history.
""Carl Braaten has written an interesting book applying the eschatological perspective to different dimensions of the Christian faith, of the life of the church, and of Christian ethics. His extremely readable style leads to profound insight. I particularly like the chapter on the ministry and the wisdom of his reflections on ethical questions."" Wolfhart Pannenberg, University of Munich ""More than any other theologian today, Braaten successfully relates biblical faith and ethics to the whole spectrum of urgent current concerns."" Richard H. Hiers, Dept. of Religion, University of Florida ""Braaten rightly insists that the church has lost its eschatological 'bite, ' and he does much toward recovering that loss."" Gerhard O. Forde, Luther Theological Seminary, St. Paul, Minnesota ""This book continues Braaten's persistent effort to interpret vital human concerns by the promise that the Lord lives."" Robert W. Jenson, Lutheran Theological Seminary, Gettysburg, Pennsylvania Carl Edward Braaten is an ordained minister of the Evangelical Lutheran Church in America. He served as a parish pastor of the Lutheran Church of the Messiah in Minneapolis from 1958-1961. From 1961-1991 Braaten served as a professor of systematic theology at the Lutheran School of Theology at Chicago. In 1992 he together with Robert W. Jenson founded the Center for Catholic and Evangelical Theology in Northfield, Minnesota. For fifteen years he served as the executive director of the Center, an ecumenical organization whose mission is to cultivate faithfulness to the gospel of Jesus Christ throughout the churches, and also as the editor-in-chief of Pro Ecclesia, a journal of theology published by the Center. Braaten has authored and edited over fifty theological books, including Principles of Lutheran Theology (Fortress, 1983), The Future of God: The Revolutionary Dynamics of Hope (Harper & Row, 1969), Mother Church: Ecclesiology and Ecumenism (Fortress, 1998), Because of Christ: Memoirs of a Lutheran Theologian (Eerdmans, 2010), and Who Is Jesus? Disputed Questions and Answers (Eerdmans, 2011), as well as hundreds of articles and editorials in various academic journals. Braaten was born on January 3, 1929 in St. Paul, Minnesota. He grew up on the island of Madagascar where his parents served as missionaries of the Norwegian Lutheran Church in America. He graduated from Augustana Academy, a Lutheran high school in Canton, South Dakota. He received degrees from St. Olaf College (BA), Luther Seminary (MDiv), and Harvard University Divinity School (ThD). In 1951 he was a Fulbright scholar at the University of Paris (Sorbonne), in 1957 a doctoral student at the University of Heidelberg where he wrote his dissertation, and in 1967 a Guggenheim Fellow at Oxford University. In 1974 he spent a sabbatical making a worldwide lecture tour of various colleges and seminaries in Japan, China, India, Kenya, Tanzania, Madagascar, Peru, Chile, Argentina, Brazil, and Mexico. This tour resulted in a book on the universal mission of the church entitled, The Flaming Center (Fortress, 1977).
"If Christian hope is reduced to the salvation of the soul in a heaven beyond death," wrote Jürgen Moltmann, "it loses its power to renew life and change the world, and its flame is quenched." Thomas Rausch, SJ, agrees, arguing that too often the hoped-for eschaton has been replaced by an almost exclusive emphasis on the "four last things"-death and judgment, heaven and hell. But eschatology cannot be reduced to the individual salvation. In his new book, Rausch explores eschatology's intersections with Christology, soteriology, ecclesiology, and, perhaps most intriguingly, liturgy. With the early Christians, he sees God's future as a radically social reality, already present initially in Christian worship, especially in the celebration of the Eucharist. This fresh and insightful work of theology engages voices both ancient and contemporary.
* The most important and influential writings of a leader in the field * Rethinks divine action in light of cosmology, quantum theory, and biology
Anders E. Nielsen presents a fresh look on New Testament eschatology by analysing the Gospel of Luke and the Book of Acts. He first of all considers whether ancient literary expressions of farewell motif may or may not lead to an outlook of some sort of transcendental nature, which could play an active role in the composition of the text as read text. He concludes that in a fairly representative number of non-biblical as well as biblical farewell-addresses we do find transcendental outlooks with eschatological implications. Furthermore, these particular outlooks seem to be at work in close relation to the approaching death of the intended speaker of the addresses. Against this background the two major farewell addresses, the one of Jesus in Luke 22 and the one of Paul in Acts 20, are at great length analysed by means of a rhetorical and text-linguistic approach. Anders E. Nielsen divides his exegetical-theological findings into three main-points. First of all the traditional hypothesis of an imminent expectation of the parousia is seen as problematic, because the eschatology in Luke seems to be less a matter of chronology and more a question of quality. Secondly, some of the sayings in a hellenistic work like Luke-Acts may sometimes be free to express a vertical-transcendent aspect with individual-eschatological associations, while other phases are sufficiently vague to call up in the audience both individual and/or collective-eschatological connotations. Thirdly, all this put together suggests that Luke's religious language does in fact not play down eschatology. On the contrary, Anders E. Nielsen suggests that one can speak of some sort of applied eschatology in the sense that all the relevant expressions in the compositions examined suggest a far more parenetic or prescriptive semantic function than an informative one.