The Force Of Creation Salvation And Judgement Book in PDF, ePub and Kindle version is available to download in english. Read online anytime anywhere directly from your device. Click on the download button below to get a free pdf file of The Force Of Creation Salvation And Judgement book. This book definitely worth reading, it is an incredibly well-written.
The Force of Creation, Salvation and Judgement by Roger W. Carter Pdf
Carl Sagan, a prominent American astrophysicist and philosopher said, Extraordinary claims require extraordinary proof. The Bible does just that! The Scriptures are self revealing, self interpreting and self dramatic. Questions about the origin and foundation of the universe and the earth continue to confound the paleontologist, the astrophysicist, and even the theologian. While many mysteries of the universe are being progressively unlocked in our age of technological advances and discoveries, questions begging definitive resolutions still remain unanswered. Such questions posed are: Why and how did the dinosaur become extinct? What became of Eden, the garden of God? Did Atlantis really exist and how was it destroyed? What is the newest planet in our solar system and where did it come from? Surprisingly, definitive resolutions to these questions and more are contained within the pages of the Bible in ofttimes dramatic detail, translated into all languages. Only through divine inspiration can the extraordinary information penned by the prophets of old confirm the many wonders of the universe and the world that have come to light in our modern age of scientific exploration and discovery. God frustrates the tokens of the liars, and makes diviners mad; that turns wise men backward and makes their knowledge foolish ( Isaiah 44:25 ).
God's Glory in Salvation through Judgment by James M. Hamilton Jr. Pdf
In Exodus 34 Moses asks to see God’s glory, and God reveals himself as a God who is merciful and just. James Hamilton Jr. contends that from this passage comes a biblical theology that unites the meta-narrative of Scripture under one central theme: God’s glory in salvation through judgment. Hamilton begins in the Old Testament by showing that Israel was saved through God’s judgment on the Egyptians and the Caananites. God was glorified through both his judgment and mercy, accorded in salvation to Israel. The New Testament unfolds the ultimate display of God’s glory in justice and mercy, as it was God’s righteous judgment shown on the cross that brought us salvation. God’s glory in salvation through judgment will be shown at the end of time, when Christ returns to judge his enemies and save all who have called on his name. Hamilton moves through the Bible book by book, showing that there is one theological center to the whole Bible. The volume’s systematic method and scope make it a unique resource for pastors, professors, and students.
Gospel and History picks up where Scriptural Reflections on History left off, but with the added benefit of some 30 years' experience of life in church and society between them - indeed, the entire post-war period of the recovering 1950s and the revolutionary 1960s. A lot of water had gone under the bridge, and this was also true of Reformational philosophy. Theology in many respects was turning liberal, and Popma spends a great deal of time refuting the rationale behind that turn, the supposed need to keep up with the times, to keep in step with "modern man." For its part, true historical understanding must take the Biblical narrative into account, and more than that, it must take it seriously. For example: "We, by virtue of our very humanity, [are required to] make the personal acquaintance of the first human pair, inexperienced and innocent as they were. That is a difficult assignment, but it is not impossible, so long as we are prepared to enter a relationship that makes us as it were contemporaries of Adam and Eve. 'Modern man' so-called-Is he really that modern? Or is that modernity a mere excuse to back out of his simple human task?-'modern man cannot accept this, ' that is to say, he refuses to accept this. That has been the case throughout the ages. It's not at all 'modern'" (p. 167). "It is exceedingly foolish... to aver that this (as such mythical) modern man cannot accept the ascension of Christ. The unanswered (and for now unanswerable) questions relative to Christ's ascension into heaven existed already for the apostles who had witnessed the ascension with their own eyes. Our historicity does not differ all that much from that of people who lived two thousand years ago. Babbling about 'modern man' can call up pseudo-problems whereby the real difficulties are hidden from view" (p. 186). "'Modern man' is supposed to have discovered, with the cultural means of 'modern' times, that, viewed from a 'modern' perspective, demons do not 'exist, ' although they did exist for the apostles because their cultural pattern left lots of room for the 'existence' of demons, cosmic powers, spiritual forces of evil. A historicism of this kind brings with it the need for a general revision and invalidation of the biblical message" (p. 187). In opposition to this, a Scriptural, gospel-oriented view of history must take these data into account as "hard facts" (the title of another of Popma's scriptural explorations), and when that is done we arrive at a new vision of history, one which stretches back even before the material creation to that of angels and demons, and takes the entirety of history into account from that point onward, precisely as salvation history. The action of God in history is a series of judgments which seem ineffectual but which in actuality bring forth a new world, revealed at the Last Judgment. And history extends onward into the future beyond that final judgment. For there is no real end to history, except for those cast into outer darkness, who as such are no longer allowed to participate in it. "History was already there when God through the Mother Promise declared history to be salvation history.... history will still be there when salvation will have been accomplished: after Judgment Day and the resurrection of the flesh, history will continue-one might even say: then history starts in earnest, in the second and last Paradise, which will far eclipse the first in glory. The cultural mandate will go on; its field of activity will be immense" (p. 83). All in all, "the meaning of history consists in this, that God wants to unite all things in Christ, things in heaven and things on earth" (p. 98). In Popma's hands, history becomes a far greater thing than we can even imagine - and rightly so.
With an emphasis on the nature and importance of divine presence, "The Abiding Presence" provides a unique perspective on the overarching theology of Exodus drawing particular attention to God's revelation at the burning bush, Sinai, and the tabernacle. Exploring the rich theological themes that emerge from the final form of the narrative the commentary also reflects on how these themes were employed by New Testament authors in understanding the life and ministry of Christ. Bridging the gap between accessibility and scholarly rigour, this commentary offers an excellent tool for ordinands, students, teachers in higher education and preachers to engage with the theology of the book in its Old Testament context as well as how its message is revealed in the New Testament and continues to speak today.Contents:1. Introduction2. Presence in Absence (1.1 - 2.25)3. Presence in a Name (3.1 - 7.7)4. Presence in Creation (7.8 - 15.21)5. Wandering in the Wilderness (15.22 - 18.27)6. Divine Presence, Holiness and Law (19.1 - 24.18)7. Creating Space for the Divine (25.1 - 31.18)8. Sin at Sinai (32.1 - 34.35)9. The Abiding Presence and the Climax of Creation (35.1 - 40.38)
The Eschatological Judgment of Christ by Henry C. Anthony Karlson Pdf
Hans Urs von Balthasar hopes that all might be saved. Critics say that makes Balthasar a universalist, and his universalism has become a hindrance for the evangelical mission of the church. Why would anyone evangelize and seek to convert others to the Christian faith if it is assured that everyone will be saved? Balthasar, throughout his writings, denied he was a universalist. He said that there is no way to know if all will be saved or not. Since God desires all will be saved, we can hope all will be, but until everyone has been judged, there will be no way to know if God's desire will be accomplished. Why? Because God does not force salvation on anyone. God gave humanity freedom, and he will not remove it from anyone, even if it means he risks losing some to perdition. Balthasar's critics believe his denial was merely a pretense, so that his speculations would not be condemned. They do not take his denials seriously. But should they? Does he really believe it is possible some might be damned? If so, how? By what means would anyone be damned?
This book contends the text of the Noachian deluge narrative categorically underscores all God did to preserve life in spite of the disaster. Despite the picture of devastation that the narrative depicts, the prominent emphasis of the text is on deliverance and redemption, i.e., salvation, not judgment. The focus of the Genesis flood is acutely bent towards God's salvific rather than punitive purposes. The arc of salvation within the flood narrative can be broken down into two main ideas. Firstly, God's intention for creation is not thwarted, and, secondly, God commits himself to his intentions of creation. God's intention for creation can be stated thus: the establishment of order via covenant showing the sanctity of human life and the upholding of all life. This involves, in particular, humanity as his image bearers, including the lex talionis (life-for-life) principle.
Salvation history can be thought of as twofold: one is that God Himself personally takes action and the other is God has humans act. An example of the latter is Exodus in which God had Moses lead the Israelites from Egypt to Canaan. The skin garment that God made with slain animals for the fallen Adam is an example of the former. Adam's fall is the very starting point of God's saving acts in human history. In His saving acts, God utilized his sin as the means of salvation. However, God's plan on saving human beings began far ahead of the creation of Adam, for omniscient God already knew of Adam's fall before the world had begun. As Apostle Peter confirms, God's will to save lost sinners was planned from the very beginning and Jesus Christ was chosen before the creation of the world as our Savior. In His saving plan, Almighty God reversed all the negatives that would arise from Adam's fall into positives, triumphing over them by the cross. We need to be clothed in the robe of righteousness, the garments of salvation through Jesus Christ. The fig leaf coverings sewn by human efforts cannot cover our nakedness. In essence, the grace of salvation originates from God, not from fallible humans. Current human history has been heading towards a thorough restoration of God's image. When the full and perfect restoration of God's image is accomplished, salvation history will finally be complete. Although heavily infected by sin, we have constantly been advancing towards the perfect restoration of God's image and likeness. When Jesus Christ returns to us, our defiled image of God will be transformed into His perfect likeness. On the day when He appears, as Apostle John says, we shall be like Him. That day will be the very end of human history. On that very day, at long last, God's redemptive plan will be completed.
Creation Care And The Gospel by Dennis Tan,Lam Kuo Yung,Leow Wen Pin Pdf
Creation Care and the Gospel concisely explains to the reader why creation care should be an essential part of Christian discipleship from a biblical perspective, and then provides practical guidance on how to live out creation care as an individual Christian and together in the local church. This is a much-needed book in light of the ever-advancing modern existential threats of pollution, climate change, deforestation, habitat destruction, and more.
The relation, the connection, between Christ and creation is the subject of this book, which author Colin Gunton describes as a summary dogmatic christology. Central to Gunton's christology are a strong incarnation-creation link and the doctrine of the Holy Spirit. Constituting the published version of the 1990 Didsbury Lectures delivered by Gunton at British Isles Nazarene College, 'Christ and Creation' offers thought-provoking reflections on major theological themes and realities: creation, redemption, the Trinity, horizontal and vertical relatedness; Christ's incarnation, virgin birth, passion, crucifixion, resurrection, and ascension; election, freedom, the Kingdom of God, and the church. Weaving pneumatological, teleological, eschatological, anthropological, and ecological strands into his christology, Gunton draws from and interacts with a wide range of theologians, from ancient to modern - Paul, Irenaeus, Augustine, Anselm, Aquinas, Calvin, Schleiermacher, Barth, Moltmann, Pannenberg, Thomas Torrance, John Robinson, and many others.
This book contends the text of the Noachian deluge narrative categorically underscores all God did to preserve life in spite of the disaster. Despite the picture of devastation that the narrative depicts, the prominent emphasis of the text is on deliverance and redemption, i.e., salvation, not judgment. The focus of the Genesis flood is acutely bent towards God’s salvific rather than punitive purposes. The arc of salvation within the flood narrative can be broken down into two main ideas. Firstly, God’s intention for creation is not thwarted, and, secondly, God commits himself to his intentions of creation. God’s intention for creation can be stated thus: the establishment of order via covenant showing the sanctity of human life and the upholding of all life. This involves, in particular, humanity as his image bearers, including the lex talionis (life-for-life) principle.
Defining Identities by International Organization for Qumran Studies. Meeting Pdf
This selection of papers read at the 5th meeting of the IOQS offers the explorations of the forming and defining of the identities of the group or groups behind the Dead Sea Scrolls by the foremost specialists in the field.
The Frankfurt School refers to a school of neo-Marxist interdisciplinary social theory particular established at the Institute for Social Research at the University of Frankfurt, Germany in 1923. Tarr's investigation focuses on three key issues. The first is the Frankfurt School's original program of providing a general theory of modern capitalist society. The second is the claim to represent a continuation of the original Marxian theory through the school's Critical Theory. The third is the scientific validity of Critical Theory in light of the generally accepted canons of the natural and social sciences. Tarr proposes that in the last analysis, Critical Theory is simply another existentialist philosophy. As such, it is a specific expression of certain socio-historical conditions and of the situation of a particular social group, the marginal Jewish bourgeois intelligentsia of Central Europe. This European-Jewish contribution became apparent after the great metaphysical impulse of the pre-Socratic and Platonic-Aristotelian philosophies had run their respective courses. Both philosophies represented philosophical schools of ethics, and both wanted to help man take up a defense against the storms of passions and fate. It was from these ancient sources that the Frankfurt School emerged. The Frankfurt School derived its impetus in the twentieth century, in which Tarr claims a shift occurred from the ontological to the subjective realm. This in turn led to deep changes in philosophical theory and practice which led to a more psychologically oriented mode of social thought. This in-depth study covers the entire career of the Frankfurt School's Critical Theory from 1923 to 1974. It does so by applying the same standards of criticism to its primary doctrines as it turned on other theories, but with a keen sense of balance and fairness.
