Biblical Theology

0 pirates, yes they rob L• sold I to the merchant ships, minutes after they took I from the bottomless pit. But my hand was made strong by the hand of the Almighty. Triumphantly we forward in this generation. Wont you help to sing these songs of freedom? 'cause all I ever have: redemption songs, redemption songs. me might recognize the epigraph as a lyric from the singer Bob Marley. rt of its pleasure lies in hearing the singer's story as we track changes the song's point of view. The singer tells of being trapped into slav-' shifting perspective to sing of a freedom by direct divine action. His rrative enables a white middle class professional person of privilege-.e-to understand the narrator as singer of liberatory songs, in a vocan of encouragement, of hope, and dare I say, of giving glory to his god. As leader of the final year required course in worldview at a liberal ts university, I (Ted) encourage students to move their hard-won acamic knowledge into a larger framework of meaningfulness. For Chrisstudents of education, the movement takes the shape of realizing newfound knowledge is not neutral but must be used consciously for ~he Lord in each classroom setting. For non-Christian student teachers, or not-alert Christian students, this movement of academic knowledge to a larger framework of meaningfulness involves realizing that their

Does Islam accept that Allah is a Man?

The answer to this question depends on how we define “Islam” and by what we mean by “man.” If by “Islam” we mean the Greek Philosophy-inspired theological prejudices of the non-Arabs (e.g. Persians and Byzantines) who converted to the religion and then hijacked it, and passed their theological (and racial) prejudices off as “True Islam”; and if by “man” we mean fallen man, humans languishing in our fleshy mortality, then the answer to that question is an emphatic NO.

However, if by “Islam” we mean Allah’s actual Word as revealed in the Holy Qurʾān and in the Sunna of His Prophet Muhammad; and if by “man” we mean a divine human being who is supreme in knowledge, wisdom, understanding, and power, then the answer to the question is an emphatic YES.

Classical Arabic has several words for distinct “types” of man. The question is not: “Is Allah a Man?” The $64,000 question is: Which “man” is Allah?

The common word for “man” in modern Arabic is رجل rajul. But by definition this is a lowly man, so Allah is not a rajul. شخص shakhṣ, on the other hand, is an elevated man. Islam teaches that Allah is a shakhṣ.

conflicto es morder el anzuelo de Satanás y rechazar todas las manifestaciones sobrenaturales, tanto las falsas como las verdaderas. La energía sanadora de Randy Clark: ¿De quién es la energía? adopta la respuesta bíblica: expone las obras del "Reiki" y otras formas de falsas afirmaciones de la Nueva Era sobre el poder de Dios, al tiempo que afirma las obras genuinas del Espíritu de Cristo Jesús en todo el mundo actual. Clark demuestra eficazmente las diferencias históricas, teológicas y prácticas entre las "energías sanadoras" de moda en la Nueva Era, frente a la expresión demostrablemente verdadera del Evangelio de nuestro Señor Jesucristo, entregado desde entonces: "por palabra y obra, por el poder de señales y maravillas, por el poder del Espíritu de Dios". (Romanos 15:18-19).

This article, which is divided into two parts, attempts to demonstrate within a specific euchology the claim that Jean Daniélou made in his seminal study, The Bible and the Liturgy, namely, that liturgical texts are themselves an expression of scriptural interpretation or exegesis. This claim is explored in four key ways where the author suggests that the Epistle to the Hebrews is appropriated in the Roman Canon Missae. The first is incorporation of the phrase «eternal covenant» from Heb 13:20-21 into the Supplices te, an unusual feature that is always witnessed in the Codex Veronensis. The second is the introduction of the figure of Melchizedek into the preexisting Greek source material shared with the Alexandrian tradition, forming a triumvirate of Abel, Abraham, and Melchizedek—all of whom figure in important ways in the argument of Hebrews. The third is the use of the substantive adjective maetestatis, also in the Supplices te, taken from the unique use of the term Heb 1:3 and possibly 8:1, and echoed in 1 Clem. 36:2 and T. Levi 3:9. Finally, the use of the phrase sacrificium laudis from Heb 13:15, which draws on Ps 50[49]:14 and Ps 116[115]:14-18. While the figure of Melchizedek and the phrase sacrificium laudis are found in the Old Testament but are unique to Hebrews in the New Testament, the fact that they are textually related to the other two features of the RC that are completely unique to the in the Scriptures (maiestatis and «eternal covenant » in connection with Jesus) means that there is a preponderance of evidential weight that Hebrews exercised a decisive and singular influence on much of what distinguishes the Roman Canon from other early anaphoras.
Sommario: Questo articolo, che è stato diviso in due parti, cerca di dimostrare all’interno di un’eucologia specifica, l’affermazione che Jean Daniélou fece nel suo seminario di studi, The Bible and the Liturgy, ovvero che i testi liturgici sono loro stessi un’espressione della interpretazione o esegesi scritturale. Questa tesi viene esaminata in quattro punti principali con cui l’autore suggerisce che la Lettera agli Ebrei è adottata nel Canon Missae Romano. Il primo è l’incorporazione della frase «alleanza eterna» (Eb 13,20-21) nel Supplices te, una caratteristica insolita che è da sempre testimoniata nel Codex Veronensis. Il secondo è l’introduzione della figura di Melchisedec nel materiale greco originale preesistente e condiviso con la tradizione alessandrina, formando un triumvirato di Abele, Abramo e Melchisedec, tutti personaggi importanti nelle argomentazioni della lettera agli Ebrei. Il terzo è l’uso dell’aggettivo sostantivato maiestatis, anche nel Supplices te, ripreso dall’uso unico del termine in Eb 1,3, e forse 8,1, e ripreso in 1 Clem. 36,2 e in T. Levi 3,9. Infine, l’uso dell’espressione sacrificium laudis di Eb 13,15, che si rifà al Sal 50[49],14 e al Sal 116[115],14-18. Mentre la figura di Melchisedec e l’espressione sacrificium laudis si trovano nell’Antico Testamento ma sono elementi unici per la lettera agli Ebrei nel Nuovo Testamento, il fatto che siano testualmente correlati alle altre due caratteristiche del Canone Romano, che sono completamente uniche per le Scritture (maiestatis e «alleanza eterna» in relazione a Gesù), significa che c’è una preponderanza del valore probatorio relativo al fatto che la lettera agli Ebrei abbia esercitato un’influenza decisiva e singolare su gran parte di ciò che distingue il Canone Romano dalle altre anafore primitive.

Este livreto tem o objetivo de ajudar os cristãos a lerem e estudarem a Bíblia com mais facilidade. Você encontrará dez dicas bem práticas e fáceis que o ajudarão a entender melhor a Bíblia. Além disso, este livro contém exercícios bem práticos que devem ser feitos pelo leitor caso queira ter maior proveito e aprender melhor aquilo que tratamos aqui. Aproveite esses recursos para estudar sozinho ou em grupo. Quando começar a ver os tesouros e delícias que existem na Bíblia, você se tornará cada vez mais apaixonado por ela. (Da Introdução)

Contrary to common belief, the Parable of the Rich Man and Lazarus (Luke 16:19-31) may not be a mere description of life after death. With this paper, I intend to bring two other possible interpretations to the parable. One is concerned with the moral and ethical lenses of Jesus and Luke, while the other views the characters as an allegory to the Jews and Gentiles.

These theses were originally issued as separate posts, either 
for each individual or in some cases, small group of related
theses, posted over a period of several months. Their
amalgamation results in some repetition of commentary and
proof-texting, for which I apologize. A more orderly biblical
synopsis has been provided in The Little Book of Providence,
referenced and accessible from this document.

This excellent volume is a most welcome addition to the burgeoning literature on Jewish philosophy. It is notable for the breadth of the subjects it covers and for the outstanding contributors who write on them. The anthology ranges from standard topics such as the problem of evil to newer topics such as feminist Jewish philosophy. It also covers specifically Jewish topics such as tzimtzum and halakhah. The volume therefore serves as an exceptionally good introduction to the great Jewish tradition of philosophy and also contributes to the on-going development of that tradition by those expert in it.' -Eleonore Stump, Saint Louis University, USA 'The impressive size of this volume is yet outmatched by the masterful comprehensiveness of topics and variety of methodological approaches. There has never been anything like this in the field of Jewish Philosophy, with chapters ranging from excellent to brilliant, authored by the best of the best in their fields. With praise to the Editors of this volume for putting contemporary Jewish philosophy solidly on the map for philosophy today.' -Jerome Yehuda Gellman,

The concept of God’s wrath is central to understanding His character in the Bible, yet it often evokes discomfort or misunderstanding. God’s wrath is His righteous anger directed against those who practice evil, rebel against Him, or suppress His truth. Far from being vindictive or capricious, God’s wrath is an outworking of His holiness and justice, tempered by His profound mercy and love. This essay explores the biblical portrayal of God’s wrath, its manifestations, its relationship to human sin, and its theological implications, particularly with reference to certain atonement theories. By examining scripture, we aim to clarify how God’s wrath coexists with His compassion, offering believers a balanced perspective on divine judgment and grace.

Jak pisał Frédéric Bastiat, „Prawo jest zorganizowaną sprawiedliwością”. Ze względu na swój charakter obejmuje i kształtuje ono wszystkie dziedziny życia człowieka, w tym jego zaangażowanie społeczne, polityczne i religijne. U samego początku kształtowania się prawodawstwa dwa fundamentalne zbiory – Dekalog i Lex duodecim tabularum (Ustawa dwunastu tablic) – regulowały zasady życia w społeczeństwie i rodzinie, zakazywały postępowania zagrażającego innym osobom lub naruszającego ich dobra oraz sankcjonowały kult. W ten sposób ukazywano odniesienie prawa do wszystkich dziedzin życia.
Monografia „Państwo i Kościół. Zagadnienia prawne na styku państwa, prawa i religii” stanowi nowy wkład w interdyscyplinarny namysł nad sposobem funkcjonowania Kościoła w odniesieniu do prawodawstwa polskiego i europejskiego. Szerokie ujęcie tematu pozwala zobaczyć, w jak wielu aspektach regulacje prawne mają wpływ na funkcjonowanie Kościoła i jego relacje z instytucjami państwowymi.
Książka składa się z sześciu części. W pierwszej zostały omówione zagadnienia z zakresu prawa międzynarodowego. Ponaddwudziestoletnia obecność Polski w strukturach Unii Europejskiej sprzyja ocenie postrzegania Kościoła katolickiego przez tę wspólnotę państw. Chrześcijaństwo bowiem stanowi korzenie dla europejskich wartości i miało znaczący wpływ na dziedzictwo kultury prawnej i materialnej kontynentu. W miarę kształtowania się kompetencji instytucji unijnych konieczne było również uregulowanie relacji z największą wspólnotą religijną na terenie UE. Drugi podjęty temat prezentuje kształtowanie się relacji państwo–Kościół w Białorusi. Po upadku Związku Radzieckiego konieczne było wypracowanie nowych regulacji prawnych oraz praktyk administracyjnych w tym zakresie. Spowodowało to unikalną konieczność
opracowania kompleksowych rozstrzygnięć i przepisów, które w innych krajach Europy kształtowały się przez stulecia.
Druga część została poświęcona prawu oświatowemu i cywilnemu. Podejmuje temat konstytucyjnej gwarancji pozwalającej rodzicom na wychowanie dziecka zgodnie z własnymi przekonaniami religijnymi. Następnie zostały zaprezentowane cywilnoprawne aspekty dokonywania egzorcyzmów w obrządku rzymskokatolickim. Trzecia część obejmuje zagadnienia dotyczące prawa karnego. Omówiono w niej podobieństwa i różnice w podejściu prawa karnego państwowego i kanonicznym do struktury przestępstwa wykorzystywania seksualnego nieletnich. Zaprezentowano temat odpowiedzialności karnej w przypadku popełnienia przestępstwa wykorzystania seksualnego małoletniego, gdy sprawcą jest członek Kościoła katolickiego.
Komplementarne podejście do zagadnienia pozwoliło na wykazanie podwójnej odpowiedzialności katolików: na mocy prawa państwowego (jako obywatele) i prawa kanonicznego (jako wierny Lud Boży). Podjęcie tematu nowelizacji prawa kanonicznego karnego w zakresie kary latae sententiae miało na celu ukazanie ciągłości w jej rozumieniu.
Czwarta część została poświęcona prawu procesowemu. Rozpoczyna się od analizy zagadnienia współpracy Kościoła ze świeckim wymiarem sprawiedliwości w świetle wskazań Nuncjatury Apostolskiej z 2021 r. Dokument ten doprecyzował oraz ujednolicił w całym kraju zasady przekazywania dokumentacji procesowej wymiarowi sprawiedliwości.
Następnie omówione zostały współczesne wyzwania dla adwokatury kościelnej w Polsce. Artykuł opisuje wymogi formalne pozwalające na zostanie adwokatem kościelnym oraz zawiera wskazania dotyczące etycznego wypełniania tego zawodu. W kontekście prawa procesowego podjęto również refleksję nad skróconym procesem małżeńskim, przed biskupem, w orzecznictwie polskim (2015-2023). Statystyczne ujęcie ukazuje niewielką ilość takich spraw oraz odpowiada na pytanie o przyczyny tego stanu. Piąta część została poświęcona prawu rodzinnemu i sakramentów. Rozpoczyna się omówieniem tematu ochrony małżeństwa w prawie polskim i kanonicznym w kontekście ideologii gender. Rodzina, jako najmniejsza komórka społeczna, jest chroniona przez prawo państwowe – Konstytucję RP, kodeks rodzinny i opiekuńczy oraz prawo cywilne. Interesującym zagadnieniem w kontekście prawa rodzinnego jest również przeszkoda pokrewieństwa duchowego uwzględniona w Kodeksie Justyniana i nomokanonach chrześcijańskiego Wschodu. Artykuł wyjaśnia znaczenie tej przeszkody – nieobecnej w Kodeksie prawa kanonicznego, a wciąż obowiązującej w prawodawstwie katolickich Kościołów wschodnich. Następnie został podjęty temat „Gravis defectus discretionis iudicii (kan. 1095 n. 2 KPK) w orzecznictwie Roty Rzymskiej”. Rozdział poświęcony przygotowaniu do przyjęcia sakramentów omawia również trzy etapy przygotowania do zawarcia małżeństwa w oparciu o przepisy powszechne i właściwe dla archidiecezji warszawskiej. W odniesieniu do chrztu, komunii oraz bierzmowania podjęto również temat potencjalnych oczekiwań wiernych świeckich względem proboszcza w przedmiocie przygotowania i udzielania sakramentów inicjacji chrześcijańskiej. Ukazano między innymi odpowiedzialność duszpasterzy za wielowymiarową formację rodziców, którzy zgodnie z przepisami prawa będą odpowiedzialni za przekazanie wiary potomstwu. W kontekście sakramentu pokuty i pojednania została omówiona ochrona tajemnicy spowiedzi w świetle Kodeksu prawa kanonicznego z 1983 r. Następnie podjęty został temat zmian danych osobowych zawartych w księgach chrztów. Ochrona danych osobowych w tej materii oraz szczegółowe przepisy ją regulujące zostały zaprezentowane na przykładzie parafii personalnych Ordynariatu Polowego w Polsce.
Ostatnia część w największym stopniu odzwierciedla interdyscyplinarny charakter pracy, ponieważ rozpatruje zagadnienia prawne w kontekście historii, filozofii i teologii. Omawia etapy powstania diecezji włocławskiej jako przykład współpracy państwa i Kościoła oraz prezentuje pozycję religii i duchowieństwa na tle zmian polityczno-prawnych w
Rzeczypospolitej w świetle mazowieckich akt sejmikowych 1788-1790. Ukazuje również historyczne aspekty i wpływ prawodawstwa (Edyktu
mediolańskiego, Dekretów Teodozjańskich i Donacji Konstantyna) na proces kształtowania się relacji państwo–Kościół. Przedstawienie teorii prof. Feliksa Konecznego przybliża rolę tej wspólnoty w „politycznym wychowaniu narodów”. Ostatnie zagadnienie podjęte w tej części prezentuje rozumienie prawa przez św. Pawła w Liście do Rzymian. Ukształtowało ono rozumienie tego zagadnienia w całej historii Kościoła.

The first edition of this book consisted of two chapters. The first was a lecture on the subject of redemption through the Lord Jesus Christ, the Hebrew Messiah and Saviour of the world. Since Hebrews, chapters 1 and 2, deals with this subject so very specifically and fully, I made a translation of them and combined it with a running comment and presented this material as Chapter Two of that volume.
Because of the vital importance of the message of Chapter One, and the universal need for this truth concerning redemption through Christ, I decided to add supplementary new material and to quote many passages from the Sacred Scriptures that were only referred to in the first edition, in order that those among the nations who do not have a copy of the Word of God might at least have in their hands those portions to which reference is made, and which constitute the biblical proof of the teaching presented.

The purpose of this study is to develop a strategy for members at Jachin Church in Hong Kong to identify authentic forgiveness and to practice it. Conflict and hurt are inevitable in life. To forgive and to be forgiven are crucial to turn conflict and hurt from being life-destructive to being life-constructive. Authentic forgiveness that is biblically based is a divine gift that God offers to humanity, so that hurt can be healed, the cycle of retaliation can be broken, one's painful past can be released, and impaired relationships can be reconciled. However, forgiveness carries different meanings and expressions within different cultures. Not all kinds of forgiveness that people practice in various cultures are biblically based and equally life-transforming. For example, some forgive by forgetting, some forgive in order to avoid conflict, and some forgive in order to achieve self-healing. The way many members at Jachin Church perceive and practice forgiveness deviates from authentic forgiveness because of the cultural influence of the Chinese tradition and western individualistic culture. For example, some forgive in order to maintain harmony, but they ignore the truth. Others forgive as a unilateral act of selfhealing without reconciling the broken relationship. Authentic forgiveness should comprise genuine repentance, which requires dealing with the issues, and reconciliation, which is a mutual transaction. This study employs a one-year timeline for implementing the pilot project. It intends to inspire and motivate members at Jachin Church to identify authentic forgiveness and to confront the tendency to trivialize it due to cultural influences. Further, this study also develops concrete steps for those in need to practice authentic forgiveness in order to receive the blessedness that God intends through it. An assessment will be done for the effectiveness of the pilot project before its full launch by the end of 2018. Content Reader: Jimmy Tan, PhD Words: 298 I would also like to thank many good friends and fellow colleagues in my church, many of my former classmates, many pastors of other churches, and a few professors who have given me much precious advice to complete this study. Lastly, I would like to give thanks to the faculty and staff of the Doctor of Ministry Program at Fuller Theological Seminary, who are extremely helpful, friendly, caring, and knowledgeable in equipping students to pursue what God has placed on their hearts.

This Fascinating extremely rare & un heard of basically lost book is a comprehensive exploration of ancient mythologies and their symbolic representations of the cosmos. O'Neill delves into the recurring motifs of the cosmic axis, sacred pillars, stones, and trees across various cultures, examining how these symbols articulate humanity's understanding of the universe's structure and origins. The work synthesizes comparative mythology, etymology, and historical analysis to reveal the interconnectedness of global mythological traditions.
Costum Chapter Summaries Below this quick message (In order to have the the full abstract plus these contents below & tags i only have room to include a very short abstract ! Academia website leaves the abstract character count low !) (Please complain about this issue by going to help & submitting a request by asking to make the abstract room larger than what is available now ? Anyways back to the book )
1. The Axis as Spear, Pike, or Pal
Explores the representation of the world's axis as a spear or pike, symbolizing stability and connection between realms.
2. The God Picus
Discusses the Roman deity Picus, associated with woodpeckers and augury, and his symbolic connection to the cosmic axis.
3. Divine Names in Pal-
Analyzes the etymology of divine names containing "Pal," linking linguistic roots to mythological concepts of centrality and support.
4. The Rod and Rhabdomancy
Examines the use of rods in divination practices, highlighting their symbolic role as connectors between the divine and mortal realms.
5. The Fleur-de-Lis at the Axis Point
Investigates the fleur-de-lis symbol as a representation of the world's center, reflecting themes of purity and divine right.
6. The Trident
Analyzes the trident as a symbol of power and its association with sea deities, exploring its representation of the threefold nature of the cosmos.
7. The Dópu and "A Pan of Kronos"
Discusses obscure symbols like the dópu and their connections to time and the cyclical nature of existence.
8. Divine Names in Harp- and Dor-
Explores the significance of prefixes in divine names, linking them to musical instruments and doors as metaphors for cosmic harmony and transitions.
9. Natural Magnets: Meteorites; Bêth-Êls
Investigates the sacredness of meteorites and their identification as "Bêth-Êls" or "houses of God," emphasizing their role as tangible connections to the heavens.
10. The Loadstone Mountain - Crete
Examines myths surrounding magnetic mountains, particularly in Crete, and their symbolic representation of the world's navel.
11. Medea, and Maia - Touchstone
Analyzes the figures of Medea and Maia, focusing on their associations with transformation and the concept of the touchstone as a test of authenticity.
12. The Œdipus Myths
Explores the Œdipus narratives, interpreting them as allegories for human confrontation with fate and the unknown.
13. The Cardinal Points
Discusses the significance of cardinal directions in myth, relating them to sacred numbers and the organization of space.
14. The Four Living Creatures
Examines the symbolism of the four living creatures in various traditions, representing the fixed signs of the zodiac and the stability of the cosmos.
15. The Axis as Pillar (The Obelisk)
Analyzes the obelisk as a physical manifestation of the cosmic axis, symbolizing the connection between earth and sky.
16. Divine Names in Lat-
Explores the root "Lat" in divine names, linking it to concepts of concealment and the hidden aspects of divinity.
17. The Tat of Ptah - The Tee and Umbrella
Discusses Egyptian symbols like the Tat pillar and their representations of stability and eternal life.
18. The Heavens-Palace and its Pillar (The Grail)
Investigates the motif of the heavenly palace supported by a pillar, connecting it to the legend of the Holy Grail as a symbol of divine sustenance.
19. The Colophon
Provides concluding remarks on the discussed symbols, emphasizing their interconnectedness across cultures.
20. The Dual Pillars - Pillar Wind-Gods
Examines the concept of dual pillars as representations of balance and the personification of winds as deities.
21. The Dokana or Gate of Heaven
Explores the Dokana as a symbolic gateway, representing the threshold between the mortal world and the divine.
22. The Round Towers of Ireland - "Pillar-stones"
Analyzes the Irish round towers as remnants of ancient pillar worship, symbolizing the axis mundi.
23. Some Other Towers
Discusses various tower structures worldwide, interpreting them as symbolic representations of the world's center.
24. The Tree-Trunk
Explores the world tree motif, examining its role as a symbol of life, growth, and connection between realms.
25. The Christmas-Tree
Analyzes the Christmas tree tradition, tracing its roots to ancient tree worship and its symbolism of renewal.
26. The Myths of Daphnê, and Aglaurus
Examines these myths to illustrate themes of transformation and the sacredness of trees.
27. The Gods of the Druids
Discusses Druidic deities and their associations with natural elements, emphasizing the sacredness of trees and stones.
28. The Axis as a Bridge
Explores the concept of the cosmic bridge, connecting the earthly realm with the divine.
29. The Dogs at the Chinvat Bridge
Analyzes the Zoroastrian belief in the Chinvat Bridge and the role of dogs as psychopomps guiding souls.
30. The Boat
Discusses the symbolism of boats as vessels for soul journeys and their representation of transition.
31. The Ladder
Examines the ladder as a metaphor for spiritual ascent and connection between worlds.
32. The Navels - Navel Hearthfire
Investigates the concept of the world's navel as a sacred center, often marked by hearthfires.
33. The Rock of Ages - The God Terminus
Analyzes the symbolism of rocks as eternal foundations and their personification in deities like Terminus.
34. The Arcana
Explores hidden knowledge and sacred mysteries, emphasizing the importance of secrecy in religious traditions.
35. The North
Discusses the symbolic significance of the North as a direction associated with mystery and the divine.
36. The Eye of Heaven
Examines the motif of the divine eye, representing omniscience and the sun's watchful presence.
37. The Polestar
Analyzes the Polestar as a fixed point in the sky, symbolizing guidance and the axis around which the heavens revolve.
Tags mythology, symbolism, ancient wisdom, and esoteric traditions: Axis Mundi, cosmic pillar, obelisk, sacred pole, world tree, Yggdrasil, Druidism, druidic gods, megalithic pillars, ancient Ireland, round towers, Babylonian cosmology, Assyrian axis, Chaldean theology, Phoenician symbolism, Egyptian obelisks, Ptah, Tat pillar, Tree of Life, sacred trees, sacred stones, Omphalos, Navel of the Earth, Bêth-Êl, meteorite worship, lodestone, sacred mountains, magnetic hills, Delphi, oracle stones, rock worship, sacred fire, hearth cults, polar myths, Hyperborea, North Star, Polestar, Sirius, Taoism, Lao Tzu, Tai-Yih, Chinese astronomy, Japanese symbolism, Shinto axis, Fleur-de-Lis, Grail symbolism, Holy Grail, axial point, zodiac creatures, four living beasts, cardinal directions, cosmological numbers, sacred geometry, amphictyony, twelve tribes, zodiac signs, rhabdomancy, divining rod, staff of Hermes, caduceus, trident, Poseidon, Neptune, sacred instruments, divine names, linguistic symbolism, etymology of gods, Pal root, Harp-root, Dor-root, spear symbolism, divine spear, Picus, augury, Roman mythology, archaic ritual, touchstone, Medea, Maia, mystic stone, Oedipus myth, riddles, fate, initiation trials, sacred gates, Dokana, dual pillars, Boaz and Jachin, Masonic symbolism, gate of heaven, cosmic bridge, soul journey, Chinvad Bridge, Zoroastrian eschatology, psychopomp dogs, boat symbolism, barque of Ra, funerary barques, Egyptian underworld, ladder motif, Jacob's ladder, ascent myths, sacred ascent, celestial ladder, cosmic stairway, axis as tree, beanstalk myths, world reed, Osiris tree, Maypole, tree swinging, Rowan, thorn, mistletoe, Druids and plants, Christmas tree origins, Daphne myth, Aglaurus, transformation myths, vegetal deities, tree spirits, pillar gods, wind gods, breath of gods, spiritual gateways, heaven's architecture, cosmic palace, heavenly temple, sacred umbrella, single leg symbol, tripod symbolism, Grail temple, axis as umbrella, mythic towers, cosmic tower, Tower of Babel, central spire, Barber’s Pole, symbolism in architecture, cosmogenic myths, ancient cosmogony, universe origin stories, symbolic numbers, eight directions, sixteen winds, twelve signs, cosmogonic myths, numinous center, axis of the heavens, heaven and earth link, sacred center, mythic geography, mythical navel, terminus god, boundary deities, Roman theology, sanctum sanctorum, ark symbolism, Cista Mystica, Moses’ basket, hidden treasure, mystery religions, sacred box, box of offerings, esoteric Christianity, mystic vessels, divine repository, hermetic symbolism, alchemical containers,

King Solomon's Mines have recently been shown to be at Timna where he mined Copper. These lie 15 miles north of the current shore line of the Gulf of Aqaba. HIs Shipyards were at Ezion-Geber which lay approximately 6 miles north of the Current shoreline at the intersection of the Nahal Amran and what was in that time frame an extension or estuary of the Red Sea. Deuteronomy 2:8 shows us that Ezion-Geber was near to Elath but in the Arabah as one goes north to Edom from Elath. Its position on the shore of the Red Sea near to but north of Eloth is confirmed by 2 Chronicles 8:17 where Solomon went to Ezion-Geber and then to Eloth from Jerusalem going south in Edom to the sea side. This is reconfirmed in 1 Kings 9:26. The Nahal Amram flows through a geologic formation of white Cliffs which take little imagination to give the impression of a Giant's spine about 3.5 miles west of the Evrona Playa. Ezion Geber means the Spine of a strong mighty man. Moses camped here twice with the Children of Israel and both they and the shipbuilders of Solomon would have needed a source of water which the Nahal Amran would have provided. This area is the current location of the Evrona Farms and although they currently grow Dates here, 1.25 miles to the north in the Dekel Dom nature reserve are found Doum Palms which were described by the Irish Geologist Edward Hull as lining the shore of the gulf of Aqaba in the 1800's. Loading copper or copper ore from Timna 11 miles to the south at Ezion Geber, Solomon's expedition would have circumnavigated the Arabian Peninsula passing from the Evrona estuary to the Gulf of Aqaba then to the Red Sea, the Gulf of Aden, the Arabian Sea, and then the Persian Gulf to arrive at the Euphrates river. Sailing up the Euphrates possibly as far as Sippar (Sephar) the Copper and possibly frankincense would have been traded for Gold. Sephar is a word derived from Sepher which means a document. Here in Sephar tens of thousands of documents written in clay have been found which are primarily the record of business transactions. The Gold in Sephar would have originated further upstream in the land of Havilah and Ophir. These two brothers lived in Mount Mesha a mountain of Mesapotamia going in the direction of Sephar. Genesis 10:29,30. The Land of both Havilah and his brother Ophir are noted to be sources of high quality Gold. Genesis 2:11,12. The nearby city of Mardin is still known for its goldsmiths. Mount Mesha was described by Strabo the Greek Geologist as a mountain in Mesopotamia which he labeled Masius around the time of Christ. The river which flows from Mesha towards Sephar through Havilah is the Khabur but in Moses time was called the Pishon. The Pishon originated in the Garden of Eden on Mount Mesha. Genesis 2:11

São Vicente Ferrer (1350–1419) foi um frade dominicano espanhol, grande pregador, teólogo e missionário, conhecido por sua vida de santidade e pela força extraordinária de sua pregação. Nasceu em Valência, no Reino de Aragão (atual Espanha), e entrou na Ordem dos Pregadores (dominicanos) ainda jovem, demonstrando desde cedo inteligência brilhante e profunda piedade.
      Estudou filosofia e teologia em Valência, Barcelona e Toulouse, tornando-se um teólogo respeitado e mestre em Sagrada Escritura. Após uma grave doença e uma visão mística de Cristo e dos santos, passou a percorrer a Europa como pregador penitencial e apocalíptico, alertando o povo para a conversão, o juízo final e a misericórdia divina. Pregava com tanta eloquência e unção que multidões imensas se reuniam para ouvi-lo, e há relatos de conversões em massa.  É atribuído a ele um grande número de milagres, como curas, profecias e línguas milagrosas (era compreendido por pessoas de diferentes idiomas).
          Viveu durante o Cisma do Ocidente e apoiou inicialmente o antipapa Bento XIII, mas depois rompeu com ele quando percebeu que sua obstinação dividia ainda mais a Igreja.
    O "Tratado da Vida Espiritual" (Tractatus de Vita Spiritualis), foi escrito por volta de 1406,  é uma das obras mais importantes de São Vicente Ferrer, refletindo sua profunda experiência como pregador, confessor e mestre espiritual. Embora seja menos conhecido do que sua fama como missionário itinerante, esse livro mostra seu lado mais doutrinal e prático, oferecendo orientações claras para quem deseja viver com seriedade a vida cristã.
      Vicente foi canonizado pelo papa Calixto III em 1455, apenas 36 anos após sua morte — um dos processos mais rápidos da história da Igreja.

Resumen: El presente artículo aborda los usos lingüísticos de la noche en el Nuevo Testamento en su versión original griega, partiendo del análisis del sustantivo νύξ, en el que, por un lado, está implícita la idea de oscuridad con matices de negatividad y, por otro, se destaca como el momento de la salvación de Dios que sale al encuentro del hombre cuando se encuentra más desvalido. Palabras clave: noche, oscuridad, salvación. Summary: This article tackles the language uses of the word night in the New Testament in its original Greek version, based on the analysis of the noun νύξ, in which, on the one hand, the idea of darkness is implied with negative aspects and, on the other hand, it is distinguished as the moment of God's salvation that meets the man when he is defenseless.

Penelitian teologi yang kuat menuntut fondasi metodologis yang terstruktur dan relevan dengan konteks kekinian. Artikel ini membahas secara konseptual dan aplikatif bagaimana merancang metode penelitian teologi berbasis fokus dan sub-fokus, dengan menggabungkan pendekatan penalaran deduktif dan induktif dalam kajian literatur. Penelitian ini merespons permasalahan umum dalam karya ilmiah teologis di Indonesia yang sering kali lemah dalam perumusan arah kajian, argumentasi, dan validitas ilmiah. Dengan menggunakan pendekatan kualitatif dan studi pustaka, artikel ini menawarkan sistematika penelitian yang mencakup tujuan, pendekatan, prosedur, sumber data, serta teknik pengumpulan data berbasis hermeneutika biblika yang berakar pada prinsip-prinsip Injili. Hasil kajian ini diharapkan mampu memperkuat kapasitas para akademisi dan praktisi teologi dalam menghasilkan penelitian yang tajam secara analitis, akurat secara doktrinal, dan aplikatif bagi kehidupan umat beriman masa kini.

Kata Kunci:
Metode penelitian teologi, fokus dan sub-fokus, penalaran deduktif dan induktif, kajian literatur, hermeneutika biblika, pendekatan kualitatif, studi teologi kontekstual, penelitian Alkitabiah, metodologi ilmiah, analisis teologis

Recente analyses en interdisciplinair bewijs suggereren dat de grafische weergave van de sinus- en cosinusfuncties — algemeen beschouwd als een ontwikkeling uit de islamitische gouden eeuw of de Europese Verlichting — mogelijk al eeuwen of zelfs millennia eerder bestond. Dit artikel presenteert voorlopige bevindingen die wijzen op een veel oudere kennis en grafisch gebruik van periodieke golfvormen. Volgens het gangbare historische verhaal wordt de grafische studie van trigonometrische functies toegeschreven aan wiskundigen zoals Nasir al-Din al-Tusi (13e eeuw) en later aan Euler en Fourier (18e eeuw), wier werk trigonometrie verbond met golfmechanica en harmonische analyse.
Recente studies in de gematria suggereren echter dat oudere culturen mogelijk kennis van sinuspatronen hebben gecodeerd via niet-algebraïsche, empirische of symbolische methoden. Als deze bevindingen worden bevestigd door interdisciplinair peerreviewonderzoek, zou dit de tijdlijn voor het grafisch begrip van trigonometrische golfvormen aanzienlijk kunnen terugschuiven. Dit zou ingrijpende gevolgen hebben voor de wetenschapsgeschiedenis en erop wijzen dat oude beschavingen beschikten over een meer geavanceerd wiskundig abstractievermogen dan tot nu toe werd aangenomen.
Een opvallende bron van inspiratie komt uit een onverwachte hoek, namelijk Openbaring 13:1–18, de apocalyptische passage over het Beest en het getal 666. Verre van louter allegorie onthult een nauwkeuriger wiskundige lezing van deze tekst patronen van periodiciteit, dualiteit en numerieke symboliek die opmerkelijk goed overeenkomen met de eigenschappen van sinusfuncties.

The miracles in the Old and New Testaments of the Bible can be divided into two broad groups: The first group were worked by God by a mechanism or phenomenon that is totally unknown in the normal experience of humans, e.g. the inrease of the fish and loaves. The second group are events in which the mechanism of the occurrence can be recognised with at least some degree of understanding (e.g. the manna), but of which the overall nature-including especially the timing and the duration-cannot be explained in terms of normal human experience. Within the latter group are the matter of the shadow moving back on the steps of Ahaz, and of the sun standing still at Gibeon. In this work, these latter miracles are discussed in greater detail. A geotechnical mechanism is proposed for the first, and a geotectonic mechanism for the second.

Observations on the understanding of homosexuality in Judaism and Christianity. When same-sex relationships in biblical texts are read using the modern category of “homosexuality”, fundamental misunderstandings arise that reproduce the anti-Jewish stereotypes of Christian theology. An analysis.
Wenn gleichgeschlechtliche Beziehungen in biblischen Texten mithilfe der modernen Kategorie der „Homosexualität“ gelesen werden, ergeben sich grundlegende Fehlverständnisse, die antijüdische Stereotype der christlichen Theologie reproduzieren. Eine Analyse.

For many years, the exact location of the original manuscript of Fray Bernardino de Sahagún’s Evangeliarium, a second expanded version of the Biblical translations into Nahuatl for use by indigenous peoples during the liturgy, found in the 19th century by J.C. Beltrami and published by B. Biondelli in 1858, was an enigma. In the 20th century, only the prominent archaeologist Eulalia Guzmán revealed the existence of this manuscript, but her discovery was completely ignored. After several years of careful searching, the author has been able to locate what is without doubt the original manuscript in the Braidense Library in Milan.

Firstly, this lecture describes the Christology of J.H. Gunning jr. (1829-1905) and the Christological tradition of the so called ‘ethical’ theology after him. Next, it analyses Miskottes break with Gunning in his criticism of the Christology of  F.W.A. Korff (1887-1942) and in his own restatement in Old Testament terms of Barths conception of incarnation as revelation. Lastly, it discusses the attitude of apostolate in solidarity that Miskotte adopted from Gunning.

The chosen topic is an analytical comment on the situation of Christianity, since the time of its liberation by Constantine the Great until the post-Maastricht period, when it is marginalised. My aim is to outline an analysis of free Christianity during the Constantinian period, with its shorts and overs, and eventually to expound a viewpoint with respect to the situation of contemporary Christianity. The ecclesial freedom provided by the Edict of Mediolanum involved the institutional liberation of Christianity, but the quality of spiritual life has not fully depended on the liberty of the Church. Unfortunately, the aspect of the Christian Church as an institution has gradually begun to be emphasized, to the detriment of that of the Church as event. The history of Christianity has been marked by the highs and lows of the liberties of an ecclesial institution more or less aware of its Christic calling. Today Christianity is facing another challenge: the European peripherisation and m...

Emne: Jesu genkomst og Jesu kors

”Vi har intet at frygte af fremtiden, uden dette ene, at vi glemmer, hvordan Gud har ledt sine børn i fortiden.“ Ellen White, Life Sketches, s. 196

"En bevægelse af en særegen Art, som man i al Fald kan kalde Bevægelse indtil Overflod, har i den senere Tid - om man saa maa sige - raset særlig i den sydlige Del af vort eller saa rolige Sogn. Denne Bevægelse er udgaaet fra Baptisterne i Kølkær. Saa vidt vides ere disse, der i flere Aar have haft deres Tilhold nævne Sted, omtrent alle gaaede over til Adventismen. Blandt disse er der opstaaet en stor Profet i skikkelse af en ung og indtagende kvinde, der fører et saa behageligt Sprog og er i enhver Henseende så vindende, at hun næsten river alle med sig. ... Det har været forbavsende at se den Magt, en saadan Kvinde kan have. Hun har holdt møde Aften efter Aften, og man har stadig strømmet sammen i store Skarer, og man har mødt Aften efter Aften for at høre det samme. Folk har kappedes om at faa denne Kvinde i deres Huse, og mange hang ved hende, som var hun en Engel fra Himlen." Herning Folkeblad, 14. februar, 1890.

Powerpoint-præsentationen er i dette tilfælde også tilgængelig, da der er noter til nogle af billederne. Der er også lavet en lille historisk folder, skrevet af bl.a. Sven Hagen Jensen, som blev præsenteret til jubilæet d. 10. maj, 2025. Den kan hentes her: https://thomasrasmussen.academia.edu/research#booklet

Logosul cel răstignit și înviat se descoperă ca singura realitate care oferă har, răscumpărare și o renaștere autentică, atât spirituală, cât și intelectuală. El nu doar că îi cheamă pe oameni la Sine, dar le și dă puterea de a vedea dincolo de iluziile trecătoare și de a-și găsi adevărata identitate și valoare în relația cu El. Cei care sunt atrași de diferite forme de pseudo-adevăr, de filozofii care promit iluminare, dar nu pot da viață, sunt chemați să își găsească împlinirea nu într-un logos efemer, ci în Cuvântul Etern, singura sursă autentică de viață, sens și speranță.

This paper examines the knowledge, relationship and outlook of St Maximus the Greek towards the Mother of God on the basis of his “Prayer to the Mother of God”. A comprehensive literary and theological analysis, based on a critical reading of the original manuscripts, encompasses a detailed and suggestive comparison of the Byzantine patristic and liturgical traditions. Furthermore, insight is provided into select additional writings of Maximus relevant to the topic, which, in conjunction with the aforementioned prayer, facilitate a more precise understanding of his relationship to the Mother of God. It is also crucial to consider his profound reception of the biblical message as presented in both the Old and New Testaments. The author’s primary concern is the con solation and purification of the souls of all believers, which can only be achieved through the prayerful intercession of Mary. The text is addressed to the reader, who is presumed to be a believer or a monk. In this way, the contribution constitutes an essential element in the reconstruction of Maximus the Greek’s euchology, which cannot be separated from his monastic experience in the Monastery of Vatopaidi on the Holy Mount Athos. Indeed, his prayer practice, together with the Byzantine tradition, originated in his monastic self-identification.

Keywords: Maximos the Greek, prayer, prayer practice, euchology, Old Testament, biblical message

Let us examine the principal threads in Professor Stróżewski’s body of work—the threads whose interweaving determines its creative unity. Yet more important than these themes or the methods he employs is the Professor’s distinctive attitude toward philosophical material and toward the very act of philosophizing. On the one hand, there is his profound respect for the philosophical tradition; on the other, his willingness to engage with the most recent conceptual developments. On one hand, he refers to direct observations of human beings and the world; on the other, he strives to attain a holistic picture of them. On one hand, he constructs a coherent conceptual framework—one that even evolves toward a philosophical system; on the other, he continually acknowledges the mystery that gleams behind its very structure.
Although I fundamentally share the intuitions that guide his conclusions, I must nevertheless voice reservations about some of the solutions he proposes. These reservations arise not so much from an immanent critique of his conception as from adopting a wholly different, indeed opposing, metaphilosophical perspective.

The existence of the heavenly sanctuary is perfectly detailed in the Holy Scriptures. However, this key concept to understand the plan of salvation is not taught in most Christian denominations and references are scarce to the importance that the Holy Bible itself gives it.

This may be due to a lack of understanding of the real and total purpose of the earthly sanctuary and its relationship to its heavenly equivalent. It is also possible that the neglect to study this important topic is due to eschatological connotations (related to the final events) that other denominations do not wish to accept. On the other hand, the existence of the Catholic priesthood (as well as that of the schismatic churches) is an added difficulty in accepting the existence of a heavenly priesthood, which is considered biblically valid, a subject that we will deal with in the following treatise.

We might say that it is highly unlikely that a Christian who is not a Seventh-day Adventist has heard of this doctrine in the depth that has been studied and taught in the Seventh-day Adventist Church.

The sanctuary doctrine is thus distinctive of the Seventh-day Adventist Church. Although our name as a Church emphasizes the Holy Sabbath and the glorious hope of the marvelous appearance of Christ Jesus to save His people, it is the sanctuary doctrine (heavenly and earthly) that makes us unique within the theology of evangelical or Protestant Christianity.

This uniqueness depends not only on the very existence of the heavenly sanctuary, but also on the implications it has on other doctrines such as God's Law, Salvation, Investigative Judgment, Vicarious Death, and other important concepts. Just as we emphasized at the time (in another treatise) that believing in the account of the first chapters of Genesis totally changes the theological conception in many aspects, accepting the doctrine of the sanctuary is key to understanding some of the most extraordinary concepts contained in the Holy Book.

The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith.
Ellen G. White, Christ in His Sanctuary, 3

The subject of the sanctuary should be carefully examined, as it lies at the foundation of our faith and hope.
Ellen G. White, Christ in His Sanctuary, 8

We will try to study the sanctuary doctrine, using all the information of the earthly sanctuary to understand the heavenly sanctuary, and the relationship of both to the plan of salvation. This attempt will take us this treatise and the following two. Join me in discovering together the Lord's message through him and the importance for our time in particular.

This paper considers Zephaniah's two main exhortations (2:1–4; 3:8–10) within their close, continuing, and complete canonical contexts. It notes how the prophet urges the remnant in Judah and other lands to seek the Lord together to avoid punishment and to wait for the Lord to enjoy salvation. It also reflects on the New Testament use of Zephaniah 3:8–10, highlighting how the New Testament authors saw Jesus's death and resurrection inaugurating the day of the Lord and the new creational age of multi-ethnic transformation.

The Book of Zephaniah portrays the day of the Lord in a furious fire that both consumes God’s enemies and purifies a multiethnic community of worshipers for a transformed Zion. Yahweh’s day both punishes and renews. This article considers the portrayal of the day of the Lord as punishment in Zephaniah 1:2–18 within its close, continuing, and complete canonical context.

What can we know of the creation, and how do we know it? How do we understand the teachings of Scripture with respect to science? What can science teach us? Should scripture or science take preeminence? Issues of faith and science, creation and evolution, knowledge and belief, continue to perplex many Christians. Many of the solutions offered seem to be simply endlessly reworking earlier views which for all their ingenuity still do not satisfy or convince. The "classical" perspective has considerable difficulties that have not and probably cannot be resolved. But I contend that many alternatives more evolutionary in character are equally contestable. I am offering here a perspective drawn from the Reformational tradition, which is not well known compared to other approaches. This differs from both the classical and the evolutionary views. I commend it for your consideration. 1

This work explores the characterization of God in the book of Exodus using the methodological lenses of rhetorical and cognitive narratology. It builds upon previous similar studies by demonstrating that the book’s implied author does not depict Yhwh’s characterization uniformly. Rather, the author portrays a complex interrelationship between God, humanity, and creation by mapping that dynamic onto the character of Yhwh, human characters, and the narrative’s settings. Yhwh’s actions are predictably affected by both the characters with whom he relates and the settings in which they reside. These factors mutually contribute to which traits of Yhwh’s character come to the fore at any given point in the narrative and influence his actions and responses. This rendering would resonate with the book’s implied reader, whose agrarian epistemology emphasizes the embodied nature of human existence and its connection to place.

The author reveals this complex characterization to the reader through a series of “moves” (מסע), or patterned journeys during which human characters travel from a “defiled-place” through a “liminal-place” before arriving at a “holy-place.” In each move, the narrative portrays Yhwh interacting in distinctive ways with three character types: “in-group” characters who profess loyalty to him, “out-group” characters who reject his sovereignty through their ignorant and oppressive actions, and “fringe” characters whose lack of prior engagement with Yhwh makes their affiliation uncertain. In contrast with most outlines of Exodus’s narrative structure, this study identifies three distinct moves in Exodus: (1) the “prototypical” move of Moses from Egypt to Horeb in Exod 1–4, (2) the “archetypal” move of the children of Israel from Egypt to Sinai in Exod 5–31, and (3) the “(a)typical” combination of Moses’s move from the defiled camp to Sinai and the children of Israel’s move from the defiled camp to the Tent of Appointment in Exod 32–40. By presenting three successive journeys that progressively build on prior themes or concepts, the author offers readers ample evidence to construct a nuanced understanding of God’s characterization through the deity’s varied interactions with other characters across a range of narrative settings.

In the second of Zechariah's dream visions, a divine aide bids a surveyor rethink the project of building new walls for Jerusalem, and in the third, Yahweh bids a court restore the stained Joshua to his high-priestly role. These visions continue to suggest ways of thinking about Jerusalem, about the Jewish people, and about the church. They also continue to suggest ways of thinking about the leadership of the people of God, and in particular the leadership of the church when it is crisis, as it is in the Church of England.

This article focuses on examining a particular method of Biblical Interpretation. This specific method is that of the Patristic Method of Biblical Interpretation, proposed by Richard Swinburne. The Patristic Method faces a specific issue, 'the Authority' Issue, which will thus be dealt with within this article by utilising the notion of epistemic authority, as conceptualised by Linda Zagzebski, and restating it within an Eastern Orthodox interpretative framework. Doing this will thus enable the Patristic Method to be presented as a robust and cogent contemporary method of Biblical Interpretation that offers a unified and accurate understanding of God's revelation in the Bible.

“The Overlooked Mystery of the Circumcision,” Catholic Servant (January 2025): 8. Reprinted in Catholic World Report, December 31, 2025. In this article, I look at the importance of this brief scene in the Gospel and explain why it fascinated centuries of Christians.

RESUMEN El artículo estudia la presencia del topos literario del mundus inversus en el libro
de Tb. Tras constatar que éste se utiliza en todos los niveles señalados por la literatura especializada,
se descubre que el autor lo emplea para reforzar su mensaje a los lectores: Dios
es capaz de transformar la situación más difícil. Los peligros y amenazas que afectan a los
personajes de la novela serán vencidos si se admite que pueden “traspasar los límites” y que
Dios puede transformar estas realidades perjudiciales en bondades… que van más allá de lo
que existía antes y de lo que humanamente se puede esperar.

SUMMARY This paper analyses the presence of mundus inversus literary topos in the Book of Tobit.
Noting that it is used at all levels that specialized literature remarks, we find that the author
uses it to reinforce his message to readers: God can transform the most difficult situations.
Dangers and threats that affect the characters in the novel will be straightened up once we
accept that they can go beyond the usual boundaries and that God can turn negative realities
into blessings... others that better what can be expected from human beings.
KEYWORDS Book of Tobit, Mundus inversus, World Upside Down, Divine Providence, Escathology