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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.
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.
"Who can enter the sacred and heavenly presence of God? And how? Jared C. Calaway argues that the Letter to the Hebrews joined an ongoing debate between ancient Jewish and emergent Christian groups by engaging and countering priestly frameworks of sacred access that aligned the Sabbath with the sanctuary."--The jacket.