This book brings together the perspectives of apocalypticism and early Jewish mysticism to illuminate aspects of New Testament theology. The first part begins with a consideration of the mystical character of apocalypticism and then uses the Book of Revelation and the development of views about the heavenly mediator figure of Enoch to explore the importance of apocalypticism in the Gospels and Acts, the Pauline Letters and finally the key theological themes in the later books of the New Testament. The second and third parts explore the character of early Jewish mysticism by taking important themes in the early Jewish mystical texts such as the Temple and the Divine Body to demonstrate the relevance of this material to New Testament interpretation.
the mystery of god
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How can I know God if he is incomprehensible? Is it possible to know God in a way that takes seriously the fact that he is beyond knowledge? Steven Boyer and Christopher Hall argue that the "mystery of God" has a rightful place in theological discourse. They contend that considering divine incomprehensibility invites reverence and humility in our thinking and living as Christians and clarifies a variety of theological topics. The authors begin by investigating the biblical, historical, and practical foundations for understanding the mystery of God. They then spell out its implications for theological issues and practices such as the incarnation, salvation, and prayer, rooting knowledge of God in a concrete life of faith. Evangelical yet ecumenical, this book will appeal to theology students, pastors, church leaders, and all who want intellectual and practical guidance for knowing the unknowable God.
A highly insightful study of three major movements in Roman Catholic theology over the past thirty years. This fascinating work of theological scholarship offers an exceptionally broad scope and powerfully unifying theme. Gaspar Martinez first offers penetrating interpretations of three major contemporary theologians working on three continents, in quite dissimilar historical, cultural, social, and economic situations. Then he goes on to illustrate how Johannes Metz, Gustavo GutiTrrez, and David Tracy each had a tensive ongoing relationship to the mid-twentieth century theologians and movements that formed them-Karl Rahner, nouvelle theologie, and Bernard Lonergan, respectively. Martinez brilliantly contextualizes each of these thinkers. In broad strokes, he sketches postwar Germany, postcolonial Peru, and the American century and shows how each man was formed by his era. He also examines the lines of influence and relationship between these theologians and some of their nontheological contemporaries: Metz and Adorno, Bloch, and Benjamin; GutiTrrez and Paulo Freire, JosT Carlos Mariategui, and the novelist JosT Marfa Arguedas; and Tracy and thinkers from Eliade and Ricoeur to Gadamer and Derrida.Martinez convincingly illustrates how each of these theologians in recent years has focused more directly on the mystery of God, entailing greater emphasis on spirituality and mysticism, with the consequence that the more properly theological their theologies have become the more they have become negative theologies.
This reassessment of the theology of Karl Barth seeks to make Barth relevant for postmoderns through his suggestion that theology is best seen not as a restating of old orthodoxies but as an ongoing response to the divine mystery.
Those who preach the Word, those who proclaim it from a lectern, and those who hear it will all find something to inspire them to greater appreciation of the mystery of God's Word in this collection of reflections. The reflections are developed around eight themes: Jesus Began to Preach" addresses the mystery of the Word in salvation history. "Go and Proclaim the Gospel" makes the connection between the Word and the Church. "When I Found Your Words . . ." speaks to those who proclaim the Word. "We Preach Christ Jesus as Lord" reflects on the content of Christian preaching. "For Every Careless Word . . ." warns against confusing human words with the divine Word. "You Will Receive Power from the Holy Spirit" affirms the role of the Holy Spirit in the proclamation of the Word. "Welcome the Word" affirms the place of God's Word in our everyday lives. "The Letter Brings Death But the Spirit Gives Life" attests to the role of the Spirit in the interpretation of the Bible and in the life of the Church.
The revelation of God's true Name and the Tetragrammaton -- just what is the Hebrew name of the Most High God -- how the Name was covered up and forgotten
Schillebeeckx's theology is a reflection on the nature of God who is both creator and redeemer: his theology is a 'treatise' on the God who is God for humanity. This means of course that his theology is always both a reflection on the nature of God and on the meaning of humanity; and hence there is a theological anthropology at the centre of his whole theological enterprise. The 'definition' of humanity is given in the relationship between the mystery of God - the God who is both transcendent and immanent - and the mystery of humanity. For Schillebeeckx, the meaning of humanity is revealed and established in the mystery of God as a vocation to intimacy with God. This intimacy is described both as a dependence upon God and as a situated freedom, and hence the description of humanity which emerges from Schillebeeckx's treatise on God holds together humanity's metaphysical and moral significance. At the heart of this theocentric anthropology is its christological structure. Schillebeeckx develops a sacramental christology in light of his interpretation of Christ's incarnation. The relation of incarnation to the death, resurrection and glorification of Christ establishes a sacramental theological anthropology. The meaning of humanity is given in its creative, salvific, sanctifying, participative and personal relation to the God who is God both of creation and of covenant. This book develops an interpretation of Schillebeeckx's theological anthropology by analysing his theology of revelation and grace, and by examining the christological structure of his theology. This christology centres on an interpretation of the incarnation in which the fully personal nature of Christ's humanity is key. This christology establishes the sacramental nature of humanity and hence Schillebeeckx's description of the meaning of human nature is also a theological description of the meaning of human action.