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Journal articles on the topic 'Covenant of God'
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1
Moga, Dinu. "John Murray and James B. Torrance on Covenant Theology." Perichoresis 17, s1 (January 1, 2019): 91–117. http://dx.doi.org/10.2478/perc-2019-0006.
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Abstract Whatever opinion we might have on the covenants of God with man, we cannot escape the fundamental truth that covenant theology is the best way of presenting the Biblical development of God’s revelation in the history of mankind. Therefore, our duty is to learn to think in covenantal terms, because thinking in covenantal terms means to think biblically. When God, in His sovereignty, has chosen to deal with man, He has chosen to do so through two covenants: the covenant of works, made between God and Adam as the representative head of all mankind, and through the covenant of grace, made between God and Christ on behalf of those who were predestined and elected in Christ.
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Gregerman, Adam. "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God’s Covenant with the Jews." Theological Studies 79, no. 1 (February 23, 2018): 36–59. http://dx.doi.org/10.1177/0040563917744652.
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Nostra Aetate initiated a revolutionary shift in Catholic theology, opposing supersessionism and affirming that Jews remain in a salvific covenantal relationship with God. However, this shift raises for Catholics a deep tension regarding the value of this “Old Covenant” vis-à-vis the “New Covenant,” as this article illustrates using the statements of Walter Kasper and The Gifts and the Calling of God Are Irrevocable. While speaking positively about the Old Covenant, both deem it essential to maintain the superiority of the New Covenant as universalistic, fulfilling the promises in the Old Covenant and transcending its limitations. The author demonstrates how they seek to reduce this tension by characterizing the two covenants as good and better covenants, rather than as bad and good covenants, thereby avoiding a lapse into supersessionism.
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van Asselt, Willem J. "Covenant Theology: an Invitation to Friendship." NTT Journal for Theology and the Study of Religion 64, no. 1 (February 18, 2010): 1–15. http://dx.doi.org/10.5117/ntt2010.64.001.asse.
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In his covenant or federal theology Johannes Cocceius (1603-1669) sought to formulate a theology which described all of human history by introducing the structure of consecutive covenants or foedera. In this essay I explore the various ways in which he described the covenantal relationship between God and humankind in terms of ‘friendship with God’ (amicitia cum Deo). It enabled him to shed new light on many of the traditional topics of Protestant theology: (1) salvation history; (2) ecclesiology (church and sacraments) and (3) the Christian life (ethics). The main thesis defended is that the type of covenant theology presented by Cocceius can be best described as an interesting form of what today might be called a ‘relational theology’ with some significant hermeneutical perspectives and theological possibilities for today.
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Gładziuk, Nina. "Podpisana i przypieczętowana. Apoteoza umowy w purytańskiej teologii federalnej." Civitas. Studia z Filozofii Polityki 12 (January 29, 2010): 175–92. http://dx.doi.org/10.35757/civ.2010.12.08.
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What is the Federal Theology, born in the 17th century in New England? The authoress presents the characteristics of the Puritan Federal Theology, emphasising the significance of the concept of Covenant, which binds a man to God and God to man, in the constituting of a community. The covenants entered into by people are acts of mutual debt raising and of undertaking a mutual obligation to discharge it. It is because a covenant ob-liga-tes that it brings forth a league.
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Green, William Scott. "Stretching the Covenant: Job and Judaism." Review & Expositor 99, no. 4 (December 2002): 569–77. http://dx.doi.org/10.1177/003463730209900406.
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This article examines the suggestion that the Book of Job is “unrelated” to Judaism. To address that question, it explores the relationship of the Book of Job to three essential components of Judaism: monotheism, covenant, and cult. It suggests that although the book rejects a simplistic covenantal model of reward and punishment, it expands the covenantal framework to include a rich and challenging conception of God. Job appears to draw the notion of suffering without punishment into the covenantal framework and thus to provide a rationale for persistent Israelite loyalty to God in the face of unexpected disappointments.
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Purwonugroho, Daniel Pesah, and Sonny Eli Zaluchu. "Janji Pemulihan Israel dalam Kitab Zefanya: Refleksi Teologi Kovenan." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 20–27. http://dx.doi.org/10.38189/jtbh.v2i1.21.
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The God of the Israelites is a God of covenants that bind covenants with humanity. Agreement between them has a binding nature to one another. Throughout the history of the Israelites recorded in the Old Testament, God often spoke through His prophets. God delivered a special message about the lives of the Israelites and also what He promised them through these prophets. All messages in the Old Testament and the prophetic books refer to a conditional Covenant. On the one hand, God pursues and punishes, but on the other hand, He restores. The Covenant theology reveals God's intention to punish and repair that is manifested in Christ's mission. This paper analyzes the implementation of the covenant theology in the ministry of the Prophet Zephaniah through the study of literature and sees its implementation for the presence of Christ in the world.Abstrak: Allah adalah Allah perjanjian yang mengikat perjanjian kepada umat manusia. Perjanjian yang terjalin antara Allah dengan manusia memiliki sifat yang sangat mengikat. Di dalam kehidupan bangsa Israel yang terekam sepanjang kitab Perjanjian Lama, Allah bersabda melalui nabi nabiNya. Allah memberikan pesan secara spesifik perihal kehidupan bangsa Israel dan juga apa yang menjadi janjiNya kepada mereka. Seluruh pesan Perjanjian Lama dan khususnya kitab Nabi-nabi mengarah pada satu perjanjian atau kovenan bersyarat. Pada satu sisi, Allah menuntut dan menghukum tetapi pada sisi lain, Allah memulihkan. Teologi kovenan menampilkan maksud Allah untuk menghukum dan memulihkan yang tergambar di dalam misi Kristus. Tulisan ini menganalisis implementasi Teologi kovenan di dalam pelayanan Nabi Zefanya melalui studi literatur dan melihat implementaisnya bagi kehadiran Kristus di dunia.
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Sannikov, Sergiy Victorovich. "Covenants as an echo of the Eucharist. Typos of Lord’s Supper in the Old Testament." Ukrainian Religious Studies, no. 91 (September 11, 2020): 11–44. http://dx.doi.org/10.32420/2020.91.2140.
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The article uses typological understanding of the Lord's Supper to analyze Old Testament text. Intertextual hermeneutics, which connects the lexical units of various parts of texts for comprehensive understanding allowed to see an echo of the Eucharist in Old Testament. One of the most expressive prototypes or typos of the Lord's Supper in the Old Testament is the idea of the Covenants and changing of the covenants.
The author analyzes the concept of testament and all cases of using this term in Old Testament texts, and concludes that the word “berith” in the biblical text cannot be identified only with the concept of contract, agreement or union. Also, it cannot be identified only with the concept of law, command or statute. The Testament should be taken holistically, combining different meanings of this concept. In this way, the “berith” describes the idea of a specific agreement, which has the character of a bloody decree. Therefore, on the basis of biblical ideas, the concept of a covenant in a broad sense can be presented as a relationship between God and people, which can be described as a God-initiated contract of a personal-corporate nature, which provides for mutual obligations.
This kind of relationship is characterized by a fixed immutability and is accompanied by signs, evidence and a special memory procedure. Therefore, in the Old Testament period, we can confidently talk only about the Covenant with Noah, Abraham and Moses, who were revealed and showed their inner, spiritual essence in the New Testament of Jesus Christ. Only in these cases did the signs of covenant relations in the narrow sense be revealed, namely: God's initiative, personal-corporate relations, the invariability and obligatory commemorativeness are caused. Other ancient covenants do not contain a complete religious component and are not eucharistic prototypes.
An important sign of the typos of the Lord's Supper in the Old Testament is the blood of the covenant. All covenants were accompanied by the shedding of sacrificial blood, which indicated the sacrifice of Christ and its echo in the Eucharistic cup.
This emphasizes the difference between “berith” as a covenant and “berith” as a commandment or statute. Bloodless covenant are not testaments in the full biblical sense of the word. The idea of a testament as a bloodline expresses the highest seriousness of mutual testamentary obligations. That is, a Testament is an inviolable contract, the non-fulfillment of which threatens death.
An additional feature of the testament, as shown in the article, was the theophanic Presence. It manifested itself not only at the time of the covenant, but also in an invisible way throughout its validity. The establishment of a covenant relationship has always been associated with theophany and could not have been otherwise, because the covenant is always personal, so God considered it necessary to show a personal presence at this crucial time.
The author proves that in all pre-Christian covenants there is a single prototype line that was revealed in Jesus Christ. By the faith and merit of the ancestor, his descendants enter into the covenant and enjoy the benefits and blessings of their predecessor, as well as inherit all his obligations to God. The people of the New Testament enjoy all the benefits and advantages not because of their own merits, but only because of the merits of Jesus.
The sign of entering into the Covenant of Jesus is water baptism (Col. 2: 11-13), which, as an external action, plays the role of a spiritual sign that indicates spiritual circumcision as a clipping of all sins.
Thus, the intertextual analysis of the New Testament and Old Testament texts revealed the typos of Lord's Supper and shows the Christ as a single one, who determines the conditions of the covenants and makes it valid.
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Fodr, John D. "The lawful bonds of Scottish society: the Five Articles of Perth, the Negative Confession and the National Covenant." Historical Journal 37, no. 1 (March 1994): 45–64. http://dx.doi.org/10.1017/s0018246x00014692.
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ABSTRACTThe origins of the Scottish National Covenant of 1638 in the traditional practice of banding have been explored in the past, as have the links between the Covenant and a millenarian perception of the Scots as an elect or covenanted nation. By locating the Covenant in the context of the sort of debate that went on about the legitimacy of the Five Articles of Perth after 1618, and in particular by considering the use in that debate of arguments relying on the Negative Confession of 1581, this paper suggests that the Covenant may have had less to do with asserting the particular heritage and destiny of the Scottish people than with re-tying the bonds of the universal law of God.
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Lee, Yongbom. "Getting In and Staying In: Another Look at 4QMMT and Galatians." Evangelical Quarterly 88, no. 2 (April 26, 2017): 126–42. http://dx.doi.org/10.1163/27725472-08802003.
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E. P. Sanders criticized the previous New Testament scholarship’s stereotypical portrait of Second Temple Judaism as a legalistic religion, proposing that it can be typically described in what he calls ‘covenantal nomism’, that is, one ‘gets in’ the covenant by God’s gracious election and ‘stays in’ the covenant by obedience to the law. However, this does not describe the Qumran sectarian group who required the works of the law and their particular halakhoth not only to ‘stay in’ but also to ‘get in’ the sectarian covenant. Comparison between 4QMMT and Galatians, and a mirror reading of Galatians suggest that Paul’s opponents persuaded the Galatians to do the works of the law not only to ‘stay in’ but also to ‘get in’ the true covenant of God, to become full members of God’s covenant people, for one is justified by the works of the law, in addition to faith in Christ.
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Hylén, Torsten. "The hand of God is over their hands (Q. 48:10): On the Notion of Covenant in al-Ṭabarī's Account of Karbala." Journal of Qur'anic Studies 18, no. 2 (June 2016): 58–88. http://dx.doi.org/10.3366/jqs.2016.0239.
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This article is an analysis of the story of the killing of Ḥusayn b. ʿAlī at Karbala in 61/680, as it is presented by al-Ṭabarī. The main argument is that the notion of the divine covenant, which permeates the Qur'an, constitutes a framework through which al-Ṭabarī views this event. The Qur'anic idea of the covenant is read in structural/thematic continuity with the Hebrew Bible account of the covenant between Yahweh and the Hebrew people, which has, in turn, been traced back in its basic form to Late Bronze Era treaties between rulers and their vassals. The present study focuses on four speeches ascribed to Ḥusayn during the encounter he and his group had with the vanguard of the Kufan army led by al-Ḥurr. These are analysed in accordance with their use of Qur'anic covenant vocabulary. They are also categorised within the broader framework of the eight standard characteristics of Ancient West Asian and Biblical covenants, as presented by Mendenhall and Herion, which have recently been developed in a Qur'anic context by Rosalind Ward Gwynne. This article argues that al-Ṭabarī’s Karbala narrative presents the pact of loyalty to Ḥusayn as a clear extension of the divine covenant.
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Dawson, Jane E. A. "Covenanting in Sixteenth-century Scotland." Scottish Historical Review 99, Supplement (December 2020): 336–48. http://dx.doi.org/10.3366/shr.2020.0485.
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In 1638 the National Covenant deliberately looked backwards, as well as forwards, by incorporating the text of the Negative Confession (1581). Its authors utilised the patchwork of sixteenth-century covenant ideas by drawing upon religious bonding, confessions of faith and the coronation oath. Deeply familiar actions and gestures were used alongside the words, and especially the emotional ritual of taking a vow with hands upraised. This resonated with the broader identity and culture of protestants as a godly people, who, like the Old Testament Israelites, upheld their covenantal relationship with God by the ‘purity'of their reformed worship and discipline.
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Werpehowski, William. "The Pathos and Promise of Christian Ethics: A Study of the Abortion Debate." Horizons 12, no. 2 (1985): 284–302. http://dx.doi.org/10.1017/s036096690003499x.
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AbstractThe promise of Christian ethics is its contribution to the forging of covenants of mutual assistance among human creatures in the variety of human activities. Such covenants bear witness to the work of the covenanting God. The pathos of Christian ethics, however, concerns the difficulty of making the language and reality of covenant intelligible in a culture bound to an ideal of autonomy. Christian ethical reflection concerning abortion and the value of unborn human life must attend to both features if it is to remain fully concrete in its faithfulness.
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Holmgren, Fredrick C. "Holding Your Own Against God!" Interpretation: A Journal of Bible and Theology 44, no. 1 (January 1990): 5–17. http://dx.doi.org/10.1177/002096438904400102.
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The community of faith finds blessing for itself when it gives due weight to the Old Testament insight that nearness to God is found by those who, like Job and Jacob, assertively engage the Covenant Partner.
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Anderson, Bernhard W. "Abraham, the Friend of God." Interpretation: A Journal of Bible and Theology 42, no. 4 (October 1988): 353–66. http://dx.doi.org/10.1177/002096438804200403.
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It is God's covenant with Abraham, freely initiated by God, that constitutes Israel as a people who gratefully recall the past, who live obediently in the present, and who face the future in the assurance of God's promises.
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Marbun, Pardomuan. "Konsep Dosa dalam Perjanjian Lama dan Hubungannya dengan Konsep Perjanjian." CARAKA: Jurnal Teologi Biblika dan Praktika 1, no. 1 (May 7, 2020): 1–16. http://dx.doi.org/10.46348/car.v1i1.9.
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Abstract. This article discusses the relationship between the concept of sin in the Old Testament and the concept of the covenant. The thesis of this article is that the concept of sin in the Old Testament is describing the side of God's attribute, namely God's justice. While the concept of the covenant (covenant) is describing the attributes of God that represent God's love. The concept of sin in the Old Testament and its consequences is not showing God's wrath that is contrary to the God of love, but rather describing a God who is just and sovereign over His laws. Likewise, the concept of the covenant that is describing God's love, where God initiated the first and reminded Himself to humans who are His creations in the covenant. This agreement also shows God's loyalty to His people. This article will show that both the concept of sin in the Old Testament and the Testament concept have close ties and are bound together. By conducting the literature study method, this article will contribute conceptually useful to the concept of sin in the Old Testament and also the concept of the Covenant.Abstrak. Artikel ini membahas hubungan antara konsep dosa dalam Perjanjian Lama dengan konsep perjanjian (covenant). Tesis dari artikel ini adalah bahwa konsep dosa dalam Perjanjian Lama sedang menggambarkan sisi dari atribut Allah yaitu keadilan Allah. Sementara konsep perjanjian (covenant) sedang menggambarkan sisi atribut Allah yang mewakili kasih Allah. Konsep dosa dalam Perjanjian Lama dan akibat-akibatnya tidaklah sedang menunjukkan murka Allah yang bertentangan dengan Allah yang kasih, tetapi lebih kepada menggambarkan Allah yang adil dan berdaulat atas hukum-hukumNya. Demikian juga dengan konsep perjanjian yang sedang menggambarkan kasih Allah, dimana Allah yang berinisiatif terlebih dahulu dan mengingatkan diiriNya kepada manusia yang adalah ciptaanNya di dalam perjanjian/covenant. Perjanjian ini juga sekaligus menunjukkan kesetian Allah kepada umatNya. Artikel ini akan menunjukkan bahwa konsep dosa dalam Perjanjian Lama maupun konsep Perjanjian memiliki hubugan yang erat dan saling terikat satu sama lain. Dengan melakukan metode studi pustaka maka artikel ini akan memberikan kontribusi yang bermamfaat secara konseptual mengenai konsep dosa di dalam Perjanjian Lama dan juga konsep Perjanjian atau covenant.
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Goodman, Lenn E. "To Make a Rainbow - God's Work in Nature." European Journal for Philosophy of Religion 7, no. 4 (December 22, 2015): 137–56. http://dx.doi.org/10.24204/ejpr.v7i4.91.
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The Torah lays out a rich idea of God’s governance in the Scroll of Esther: Circumstance lays the warp, but human choices weave the woof of destiny. God remains unseen. Delegation of agency, including human freedom, is implicit in the act of creation: God does not clutch efficacy jealously to his breast. Biblically, God acts through nature, making the elements his servitors. Miracles do not violate God’s covenant with nature. Maimonides, following rabbinic homilies, finds them embedded in that covenant. Divine agency is clearest today in evolution and its special case, the emergence of autonomy and the rise of consciousness and personhood.
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Räisänen, Heikki. "Galatians 2.16 and Paul's Break with Judaism." New Testament Studies 31, no. 4 (October 1985): 543–53. http://dx.doi.org/10.1017/s0028688500012078.
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In his Manson Memorial Lecture for 19821 James Dunn credits E. P. Sanders2 with ‘breaking the mould of Pauline studies’ and giving us ‘what amounts to a new perspective on Paul’, not least by showing that the traditional Christian picture of Judaism is ‘fundamentally mistaken’.3 Dunn agrees with Sanders' characterization of ancient Palestinian Judaism as ‘covenantal nomism’, in the framework of which ‘Israel's covenant relation with God was basic’.
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Roubalova, Marie, Roman Kralik, Peter Kondrla, Patrik Maturkanic, Yulia Biryukova, and Mukhan Issakhan. "Basic philosophical ideas associated with the Sabbath." XLinguae 14, no. 3 (June 2021): 115–26. http://dx.doi.org/10.18355/xl.2021.14.03.11.
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The basic ideas of Judaism are present throughout the year during important Jewish holidays. However, some of these festive motives repeat much more often - even every seven days on the Sabbath holiday. Shabbat integrates a theological, historical and educational dimension. Shabbat is also a fundamental expression of the philosophical principles of Jewish culture, which became the basis for European civilization. The celebration of this holiday is a reminder of the history of salvation, of covenant and commitment, but also of the joy that comes from God as a chosen one. The most important motives that appear in the celebration of the Sabbath and to which we pay attention are: creation (Rash Hashana), deliverance (Passau), covenants with God (Shavuot), upbringing and education of people who live near their God (Sukot) with an emphasis on social justice, peace and life.
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Shannon, Nathan D. "Covenant Relation as Prolegomena to Knowledge of God: An Exegetical Study of John 5." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 333–53. http://dx.doi.org/10.1515/nzsth-2019-0018.
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Summary The classical view of the Creator-creature relation conveys ontological asymmetry by affirming a real creature-Creator relation and a rational Creator-creature relation. But the hermeneutical implications of this view obscure the Creator-creature symmetry of biblical religion. In this article I propose a real covenant relation as a divine initiative establishing a relation within which Creator-creature intercourse is possible, actual, and real. I defend the notion of real covenant relation through a study of John 5, and I develop it theologically with reference to Reformed biblical and covenant theology. A real covenant relation preserves ontological asymmetry, vindicates religious symmetry, and affirms rather than obscures the anthropomorphic tenor of biblical revelation.
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Wright, Chris. "Family, Covenant and Kingdom of God: Biblical reflections." Transformation: An International Journal of Holistic Mission Studies 19, no. 1 (January 2002): 11–19. http://dx.doi.org/10.1177/026537880201900103.
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Yong, Amos. "God of Promise: Introducing Covenant Theology ? Michael Horton." Religious Studies Review 32, no. 3 (July 2006): 184. http://dx.doi.org/10.1111/j.1748-0922.2006.00088_32.x.
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Bloesch, Donald G. "“All Israel Will Be Saved”." Interpretation: A Journal of Bible and Theology 43, no. 2 (April 1989): 130–42. http://dx.doi.org/10.1177/002096438904300203.
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The mystery of the Jews as the chosen people of God is to be understood in light of the wider biblical view that God intends his covenant of grace for all humanity; all peoples are destined to serve the glory of God and to participate in his Kingdom.
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Turner, Geoffrey. "The Righteousness of God in Psalms and Romans." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 285–301. http://dx.doi.org/10.1017/s0036930610000372.
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AbstractPaul quoted extensively from scripture, especially in Romans. Many of these citations are from the Psalms, using the Septuagint. Paul could have found all his vocabulary and concepts for ‘justification by faith’ in the Psalms. The Psalms contain a doctrine of ‘righteousness through faithfulness’: God is righteous by forming a covenant with Israel, and proves his righteousness by remaining faithful to that covenant despite Israel's failings. He will remain faithful to the end by vindicating his righteous ones when they are oppressed by the ungodly. Israelites are righteous by having been elected to the covenant and will remain righteous through faithfulness to God, the marks of which are the avoidance of idolatry and keeping the law. Far from rejecting this Old Testament inheritance, Paul takes over this doctrine of ‘righteousness through faithfulness’ as it stands in the Psalms (Romans 1:18–3:20) and then christologises it (from 3:21). The mark of faithfulness to God now is no longer the law, however, but faithfulness to Christ, who is himself the model of faithfulness and what it is to be righteous. This understanding of how one becomes righteous is located by Paul himself within his fivefold scheme of salvation at Romans 8:30: foreknown, predestined, called, made righteous and glorified.
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Müller, Mogens. "Bundesideologie im Matthäusevangelium. Die Vorstellung vom neuen Bund als Grundlage der matthäischen Gesetzesverkündigung." New Testament Studies 58, no. 1 (December 2, 2011): 23–42. http://dx.doi.org/10.1017/s0028688511000282.
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The prophetic concept of a new covenant appears to be the key to the question of how the Gospel of Matthew depicts the life of believers in obedience to the commandments of God. This is made possible by the fact that God forgives all sins and puts his Spirit in the hearts of people, so that they are enabled to fulfil his will. Even though the new covenant is hardly mentioned in Matthew's Gospel, that is because it is written to a community of baptized believers in which the new covenant is presupposed as the foundation of their Christian life. The essential obligation also to forgive others is stressed in 6.14–15 and in the parable of the unforgiving servant (18.23–35), and the necessity of heart-transformation can be seen besides in the Matthean use of the metaphor of the heart.
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Kershner, Jon R. "“To Renew the Covenant”." Brill Research Perspectives in Quaker Studies 1, no. 4 (September 7, 2018): 1–115. http://dx.doi.org/10.1163/2542498x-12340008.
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AbstractIn“To Renew the Covenant”: Religious Themes in Eighteenth-Century Quaker Abolitionism, Jon R. Kershner argues that Quakers adhered to a providential view of history, which motivated their desire to take a corporate position against slavery. Antislavery Quakers believed God’s dealings with them, for good or ill, were contingent on their faithfulness. Their history of deliverance from persecution, the liberty of conscience they experienced in the British colonies, and the ethics of the Golden Rule formed a covenantal relationship with God that challenged notions of human bondage. Kershner traces the history of abolitionist theologies from George Fox and William Edmundson in the late seventeenth century to Paul Cuffe and Benjamin Banneker in the early nineteenth century. It covers the Germantown Protest, Benjamin Lay, John Woolman, Anthony Benezet, William Dillwyn, Warner Mifflin, and others who offered religious arguments against slavery. It also surveys recent developments in Quaker antislavery studies.
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Griffith, Howard. "‘The First Title of the Spirit’: Adoption in Calvin’s Soteriology." Evangelical Quarterly 73, no. 2 (April 16, 2001): 135–53. http://dx.doi.org/10.1163/27725472-07302003.
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The theme of adoption into the family of God has been largely neglected in studies of Calvin’s theology. This is a serious oversight. Adoption is a central concept in Calvin’s understanding of the gospel. The true knowledge of God the Creator, found in the gospel, is to know him as Father. The purpose of the incarnation and atonement is adoption. Election is a kind of incipient adoption. The work of the Spirit in salvation brings us to know God as Father. Calvin explores the biblical history of redemption in terms of the covenant, which he develops as ‘the covenant of free adoption’. As pastor, Calvin develops Christian experience as adoption under the categories of comfort, chastening, and prayer. Behind this is his understanding of salvation as union with Christ through the Spirit.
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Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (December 1992): 394–407. http://dx.doi.org/10.2307/3167793.
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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in this world,” has become a virtual article of faith in puritanist scholarship, although few recent historians have shared his profound interest in the latter covenant. Indeed, relegation of communal and this-worldly themes to a separate and inevitably secondary category has narrowed dramatically the focus of inquiry. It suffices to note that the three most recent monographs on the subject in English virtually equate “federal theology” with a gracious individualized contract exclusive to the elect (and its antithesis, the “covenant of works”).
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Avis, Paul. "Anglican Ecclesiology and the Anglican Covenant." Journal of Anglican Studies 12, no. 1 (May 13, 2013): 112–32. http://dx.doi.org/10.1017/s1740355313000156.
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AbstractHow can we explain the fact that the Anglican Covenant divides people of equal integrity and comparable wisdom around the world? We need to ask whether we have correctly understood both the ecclesiology of the Anglican Communion and the terms of the Covenant. What is implied in being a Communion of Churches, where the churches are the subjects of the relationship of communion (koinonia)? What does the Covenant commit its signatories to and, in particular, what does it say about doctrinal and ethical criteria for communion? Is it legitimate to apply biblical covenant language, in which the covenant relationship is between God and Israel, to relations between churches? By addressing some of the concerns of those who oppose it, a case is made in favour of the Covenant and some reassurances are offered. In conclusion, the mystical dimension of being in communion is affirmed.
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Havrelock, Rachel. "The Myth of Birthing the Hero: Heroic Barrenness in the Hebrew Bible." Biblical Interpretation 16, no. 2 (2008): 154–78. http://dx.doi.org/10.1163/156851508x262948.
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AbstractMotherhood in the Hebrew Bible has been celebrated as indicative of female strength as well as derided as patriarchy's primary entrapment. Somewhere between the two, birth figures as a moment of narrative focus on female characters during which they reformulate their status. Birth seems to travel with its companion theme of barrenness as most central biblical characters undergo a prolonged period of infertility and an attendant struggle to conceive. Employing theories of the hero pattern, this essay argues that the movement from barrenness to fertility is a mode of female initiation into a relationship with the divine. While an explicit covenant promises men innumerable descendants and founder status, it is not realized until a parallel female covenant is forged. Where God makes the covenantal overture to men, women demand recognition through speech and deed. Barrenness motivates articulations that reveal concern with female memory and legacy and actions that distill the characters of individual women. Female volition draws divine attention and results in conception that, like circumcision, physically marks an alliance with God. The mothers encode their struggles and journeys from barrenness to fertility in the names of their children. Combining folklore and feminist methodologies, the essay proposes new parameters for understanding female heroism in the Hebrew Bible.
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Hiuser, Kris, and Matthew Barton. "A promise is a promise: God's covenantal relationship with animals." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 340–56. http://dx.doi.org/10.1017/s0036930614000155.
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AbstractThe place of the nonhuman animal within Christian doctrine is a topic of increasing interest, as more theologians seek to describe where nonhuman animals fit on the theological stage. One area where there seems great potential, yet which has been relatively untouched, is God's covenantal relationship with nonhuman animals as described within the Bible. This article is an attempt to use the idea of God's covenantal relationship with nonhuman creatures to build a case for understanding them as creatures of value, with a corresponding human calling to treat them in ways suitable to their value. This case is made in two sections. In the first, the fact that God covenants with nonhuman animals, and calls humans into covenant with them, will be shown through examining Genesis 9 and Hosea 2. Given such a reality, what it means to be involved in a covenant will be examined, and ultimately two main implications will be put forward. First, that nonhuman animals are worthy of covenantal care and protection, and second that humans have a calling to exist in a covenantal relationship with them. Following this, this article then turns to its second section, where it examines the ways in which the Christian tradition has (or has not) intentionally chosen to live out such a covenantal theology with nonhuman animals. The doctrines of two contemporary Christian denominations (Anglican and Roman Catholic) as described in significant denominational documents are examined, as are two groups from these respective traditions which choose to pay close attention to the welfare of nonhuman animals to address the manner in which the covenantal relationship shared between human and nonhuman animals is recognised and understood in the church today. While the groups focused on nonhuman animal welfare continually call for the church to recognise the value of all creatures as described in the covenantal relationship all animals are involved in, their respective denominations often fail to live out such ethical implications. In light of the significance of the covenantal relationship, it is suggested that the church is called to engage in deeper acts of moral discernment on matters of animal ethics.
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Duke, Rodney K. "‘Visiting the Guilt of the Fathers on the Children’: Is God Immoral?" Evangelical Quarterly 87, no. 4 (April 26, 2015): 347–65. http://dx.doi.org/10.1163/27725472-08704004.
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The repeated Old Testament injunction that God ‘visits the guilt of the fathers on the sons’ raises difficulties for the modern reader who might question the justice or morality of such divine behaviour. This paper explores: the injunction within its various literary, sociological, historical and theological contexts; how this injunction is applied internally in the Old Testament; and how it differs from the realm of the criminal justice system and the theme of individual responsibility. As result, one learns that this phrase, in its full expression, uses figurative and formulaic language from the legal context of covenant. It belongs to an expression that emphasizes the lasting mercy of God, while still communicating the serious collective consequences of breaking covenant.
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Fabry, Heinz-Josef. "Towards a Theology of Qumran: “The Theological Dictionary of the Qumran Texts” (Theologisches Wörterbuch zu den Qumrantexten, ThWQ)." Journal of Ancient Judaism 1, no. 3 (May 6, 2010): 327–35. http://dx.doi.org/10.30965/21967954-00103004.
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I. Meaning and distribution – 1. ’ab in the OT – a.) an overview – b.) God as “father” – 2. ’ab in Qumran – a.) distribution – b.) morphological notes – II. role of the “father” in profane contexts – 1. domestic context – 2. legal context – 3. the “house of the Father” – 4. ’ab as official appellation and honorary title – III. “father” in theological contexts – 1. the covenant between the “fathers” and God – 2. “God of the fathers” – 3. God as “father” – 4. Synagogal prayer and early Christianity.
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Komp, Diane M. "A Mystery Story: Children, Cancer, and Covenant." Theology Today 49, no. 1 (April 1992): 68–74. http://dx.doi.org/10.1177/004057369204900106.
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“Behold, I show you a mystery!” “The peace and healing of God that defy all human understanding can keep our hearts and minds, even when they don't satisfy our analytical inclinations. … Science only asks what and how, philosophy asks why, but it is religion that asks who. God's great mystery story is, after all, a ‘whodunit.’”
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Ford, John D. "Conformity in Conscience: The Structure of the Perth Articles Debate in Scotland, 1618–38." Journal of Ecclesiastical History 46, no. 2 (April 1995): 256–77. http://dx.doi.org/10.1017/s0022046900011362.
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Most Scots have heard of the National Covenant subscribed in Edinburgh around the end of February 1638. Few, by contrast, know anything about the five acts or articles (requiring the observation of holy days, episcopal confirmation of the laity, kneeling in the act of receiving the eucharist, and permitting the celebration of both communion and baptism in private) passed by a general assembly of the Church at Perth twenty years earlier. Yet those who took time to read the Covenant through would find that its signatories were, among other things, renewing a fifty-year-old pledge to resist all ‘vain allegories, ritis, signes, and traditions brought in the Kirk, without or againis the Word of God and doctrine of this trew reformed Kirk’, and were agreeing more immediately to refrain from the ‘practice of all novations, already introduced in the matters of the worship of God’ until they could be ‘tryed & allowed in free assemblies, and in Parliaments’. Those who examined the aftermath of the Covenant would also learn that it was one of the first acts of the general assembly convened at Glasgow later in 1638 to abjure the Perth Articles. If the National Covenant remains a crucial component of Scottish national consciousness, few Scots, for all the talk of Laud's Liturgy and Jennie Geddes, have much awareness of the debate about church ceremonies that helped to form the context in which the Covenant was produced.
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van Ruiten, Jacques T. A. G. M. "Genesis herschreven en geïnterpreteerd in het boek Jubileeën, nader toegelicht met een vergelijking van Genesis 17 en Jubileeën 15." NTT Journal for Theology and the Study of Religion 64, no. 1 (February 18, 2010): 32–50. http://dx.doi.org/10.5117/ntt2010.64.032.ruit.
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The present paper investigates the way an authoritative text (Genesis 17) was rewritten in Jubilees 15. The source text is almost completely rewritten. By way of omissions, variations and additions, the author of the new text modifies the older text. He interprets the making of the covenant between God and Abraham as a renewal. Moreover, the author tries to diminish the prominent place of Ishmael at the circumcision. The addition at the end is related to the exact date of the circumcision and the curse related to it that is connected with the exclusive covenantal relationship.
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Gregerman, Adam. "The Desirability of Jewish Conversion to Christianity in Contemporary Catholic Thought." Horizons 45, no. 2 (October 24, 2018): 249–86. http://dx.doi.org/10.1017/hor.2018.71.
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I argue that the authors of the December 2015 Vatican statement “The Gifts and the Calling of God Are Irrevocable” both present the Jewish Old Covenant as a good covenant (rejecting traditional Christian supersessionism) and nonetheless view Jews’ conversion to the better Christian New Covenant as desirable. I challenge the assumption that post–Nostra Aetate positive views of the Jewish covenant, including the claim that Jews are already “saved,” preclude a desire for Jews to convert to Christianity. On the contrary, I show that the authors’ claim that the New Covenant is the “fulfillment” of the Old Covenant provides a motive for contemporary Christians to emulate the efforts made by those early followers of Jesus who shared the gospel with their fellow Jews. To support my argument, I first carefully study the writings of Cardinal Walter Kasper. The authors of Gifts draw almost entirely on Kasper's nuanced and complex views regarding the desirability of Jewish conversion to Christianity, adopting even his approach to and format for presenting this controversial claim.
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Nawrot, Janusz. "Przymierza Izraelitów z narodami w świetle zakazów Pięcioksięgu Biblii greckiej." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 7–28. http://dx.doi.org/10.14746/pst.2020.36.01.
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The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.
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Nawrot, Janusz. "Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 29–48. http://dx.doi.org/10.14746/pst.2020.36.02.
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The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.
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Izyumtseva, G. V. "Conceptual Metaphors in the Pentateuch Texts of English Bible (New King James Version)." Scientific Journal of National Pedagogical Dragomanov University. Series 9. Current Trends in Language Development, no. 19 (January 12, 2020): 47–73. http://dx.doi.org/10.31392/npu-nc.series9.2019.19.04.
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The research study explored the Pentateuch texts to elicit conceptual metaphors that allow understanding of metaphysical (sacred) reality, and to characterize essential for its conceptualization cognitive structures. The analysis of the consistent patterns of metaphorical expansion from source-domain physical reality onto target-domain metaphysical reality of the Pentateuch was carried out within the framework of theolinguistics. It has revealed that onto transcendental (sacred) reality are metaphorically mapped as source domains: 1) tri-dimensional space (verticality, centre-periphery, distance, place, object, container, etc.); 2) human (physical, physiological, psychological features); 3) human interpersonal relationships (family relationships, social roles, status, authority, etc.). It has been proven that understanding of metaphysical reality is framed by the following conceptual metaphors: GOD’S STATUS IS UP, GOD IS OBJECT, BOWING DOWN IS BEING SUBJECT TO CONTROL, BOWING DOWN IS DOWN, BLESSING IS UP, STATUS IS UP, LAW STATUS IS DOWN, IMPORTANCE IS PRECEDENCE, THE TREE OF LIFE / THE TREE OF KNOWLEDGE ARE CENTRAL / IMPORTANT, LEARNING IS EATING THE FRUIT, CROSS IS CENTRAL/IMPORTANT, GOD IS OUTSIDE TIME, GOD IS OUTSIDE CREATION, HOLINESS IS CLEANLINESS, CLEAN PEOPLE IS HOLY PEOPLE, HOLINESS IS PROXIMITY TO GOD, THE WORD OF GOD IS BREAD, ACCESSIBILITY TO GOD IS PROXIMITY, GOD’S COMMANDMENTS ARE CENTRAL, HEAVENS IS UP, HEAVENS IS THE PLACE, HEAVENS IS CONTAINER, ATONING BLOOD IS GIFT, GOD IS PERSON, GOD IS CREATOR, GOD IS KING, GOD IS FATHER, GOD IS JUDGE, GOD IS SHEPHERD, GOD IS THE MAN OF WAR, GOD IS HUSBAND OF HIS PEOPLE, GOD IS HELPER, GOD IS HEALER, GOD IS FRIEND, GOD IS THE LORD, GOD IS PROVIDER, GOD IS THE GUIDE, GOD IS THE SOJOURNER, COVENANT IS STRUCTURE, COVENANT IS OBJERCT, IDOLATRY IS ADULTERY, ANGEL IS PERSON, SINNING IS DEVIATING / SWIRLING FROM GOD’S WAY, GOD’S COMMENDMENDS ARE THE PATH, MORAL CHOICE IS CHOICE OF WAY, LEADING A MORAL LIFE IS MAKING A JOURNEY ON GOD’S WAY.The results indicated high relevance of theolinguistics, which adds a theological dimension to the investigation and secures the proper understanding of religious texts under investigation.
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Macdonald, A. D. "Resurrection in Mark 12: Refining the Covenant Hypothesis." Journal for the Study of the New Testament 41, no. 4 (May 2, 2019): 433–57. http://dx.doi.org/10.1177/0142064x19832193.
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The defence of resurrection in Mk 12.18-27 has been understood in various ways, based on different reconstructions of the logic of Jesus’ citation of Exod. 3.6. These various approaches may be generally grouped under two broad categories: ‘present relationship’ hypotheses and ‘covenant/context’ hypotheses. This study evaluates those approaches, seeking to critique the existing covenant/context proposals of F. Dreyfus (1959) and Bradley R. Trick (2007) and extend their insights in new directions. In doing so, it focuses on citation context and similar reasoning in other early Jewish and Christian texts, including an overlooked analogue in Heb. 11. It will be argued that this context and these analogues lend support to a revised version of the covenant/context hypothesis that understands Mk 12 as predicating resurrection on divine faithfulness to the covenant between God and the patriarchs.
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Lunn, Nicholas P. "‘Let my people go!’ The exodus as Israel’s metaphorical divorce from Egypt." Evangelical Quarterly 86, no. 3 (April 26, 2014): 239–51. http://dx.doi.org/10.1163/27725472-08603004.
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This article builds upon the prophetic metaphor of Israel being bound to God in a marriage-type relationship, commenced in the Sinai covenant, in which worship of foreign gods would be considered spiritual adultery. It is argued that similar involvement with foreign deities before Sinai, would hinder union between God and his people. Biblical evidence suggests that the Hebrews in Egypt were implicated in the worship of the idols of that nation, which in effect constituted a marriage-type relationship with false gods. Without the termination of this relationship the people could not enter into a covenant bond with Yahweh. On verbal grounds the demand of Moses from Pharaoh to release the Hebrews amounts to a spiritual divorce from the gods of Egypt. Typological considerations lend support to such a construal of the exodus.
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Sitorus, Gideon Hasiholan. "Pemilihan dan Perjanjian Bangsa Israel Sebagai Hamba Tuhan (Tinjauan Teologis – Diakronis Kitab Deutro Yesaya dan Implementasinya Untuk Kehidupan Kristen Saat Ini)." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, no. 1 (March 31, 2021): 152–64. http://dx.doi.org/10.46965/ja.v19i1.574.
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AbstrakDalam terlaksananya rancangan penebusan guna keselamatan, Allah melakukan pemilihan berdasarkan kedaulatan-Nya. Maka disini pemilihan bertujuan untuk suatu penyelamatan yang meliputi seluruh sejarah manusia. Sebagai bagian dari sejarah itulah Allah melakukan pemilihan satu bangsa yaitu Bangsa Israel. Inilah yang menjadi dasar bagi penulis akan apa yang menjadi konsep dari pemilihan Bangsa Israel dan seperti apa bentuk perjanjian Allah kepada Bangsa Israel. Karena dalam pemilihan hadir perjanjian sebagai perealisasian dari tujuan pemilihan tersebut. Inilah yang menjadi fokus penulis dalam pemilihan dan perjanjian Allah terhadap Bangsa Israel, karena Perjanjian Lama berfokus pada umat Allah sebagai penerima penyataan-Nya.Kata kunci : pemilihan, perjanjian, Israel, hamba Tuhan, teologis, diakronis Abstract In the implementation of the redemption plan for salvation, God makes election based on His sovereignty. So here the election aims for a salvation which covers the whole of human history. It is as part of this history that God chose one nation, namely the nation of Israel. This is the basis for the author of what the concept of the election of the Israelites will be and what God's covenant of Israel will look like. Because in the election there was an agreement as the realization of the election objective. This is what the author focused on in God's election and covenant to the Nation of Israel, because the Old Testament focuses on God's people as recipients of His revelation.Keywords: election, covenant, Israel, servant of God, theological, diachronic
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Graves, Michael Wesley. "The Upraised Mountain and Israel’s Election in the Qur’an and Talmud." Comparative Islamic Studies 11, no. 2 (September 18, 2018): 141–77. http://dx.doi.org/10.1558/cis.34780.
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In four passages in the Qur’an (Q 2:63, 93; 4:154; 7:171), reference is made to God raising up (or shaking) a mountain. In each passage, the context is God’s covenant with Israel at Sinai, and the text appears to say that God lifted up Mt. Sinai over the people of Israel. A parallel to this motif appears in early rabbinic sources, including a tradition cited twice in the Babylonian Talmud (Shab 88a and AZ 2b), which suggests that God threatened to drop Mt. Sinai on Israel if they refused to accept the Torah. In both Talmud passages, the discussion that unfolds probes the topic of God’s unique choice of Israel to receive the Torah. In its own allusions to the Sinai event, the Qur’an seems to presume a background narrative similar to the tradition found in the Talmud, in that the Qur’an’s references to God raising up the mountain make best contextual sense as examples where God had to force Israel to accept their covenant. In the Qur’an, the raising or shaking of the mountain represents one in a series of illustrations showing how the people were unwilling to believe and ultimately broke their covenant. The threat of the mountain also serves as a reminder that people should be on guard, in constant awareness of their accountability to God (taqw?). Moreover, the rhetoric surrounding the uplifted mountain theme in the Qur’an emphasizes the universality of God’s command for all to believe, as if the Messenger of the Qur’an was refuting an interpretation of the Sinai event that construed it as proof of Israel’s election. For both the Talmud and the Qur’an, each text’s manner of handling the uplifted mountain motif reveals something about the community behind the text. The discussions we find in the Talmud about the uplifted mountain and Israel’s election reflect the theological explorations we would expect to see in a developed religious culture lived out by a religious minority in an established empire. The Qur'an's discourse, in contrast, seeks to destabilize Jewish and Christian concepts of election and deploys the uplifted mountain motif to emphasize everyone's need to show reverent awareness of God.
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Sipahutar, Roy Charly H. P. "ISRAEL BARU (Interpretasi Kritis atas Teologi Paulus tentang Israel di dalam Roma 9:6-8 dan 11:23-24)." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 98–112. http://dx.doi.org/10.46965/jtc.v3i1.262.
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AbstractThis paper is an attempt to critically interpret the text of Romans 9: 6-8 and 11:23-24 which was born because of Paul's struggle with what happened in the Christian community of Rome. Israel is God's covenant people, but on the other hand they have also expressed rejection of the salvation brought by Jesus Christ. The status of the covenant people is being questioned by non-Jews, is it still valid? Paul explained that "God's Word cannot fail," meaning that Israel's status as a chosen people does not fade away. But Israel's refusal at the same time gave space to other nations to be part of that publicity. God who chooses a nation, God also allows the transplanting of other nations to be part of His people.Key Words: Israel, New Israel, Christianity, Romans 9: 6-8 and 11: 23-24
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Lloyd, S. A. "Duty Without Obligation." Hobbes Studies 30, no. 2 (October 6, 2017): 202–21. http://dx.doi.org/10.1163/18750257-03002004.
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There is ongoing scholarly debate over the role that Hobbes’s laws of nature play in grounding the moral requirement that subjects obey the government under which they live. This essay demonstrates how the laws of nature, when understood as natural duties, may directly ground a moral duty to obey one’s sovereign without positing that subjects have undertaken any covenant of subjection. Such a grounding avoids the problems that attend accounts that depend on tacit covenant and coerced covenant. The essay describes the advantages of a natural duty account of the laws of nature over accounts that regard those laws as contractual obligations entered through voluntary acts, or as legal obligations to treat the natural laws as literal laws legislated by a sovereign God.
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Бумажнов, Дмитрий Фёдорович. "Starry Sky of the Monk Barsauma. Individual Covenant with God and Origins of the Stylite Movement." Библия и христианская древность, no. 4(8) (December 25, 2020): 175–89. http://dx.doi.org/10.31802/bca.2020.8.4.008.
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В двух сирийских отрывках из «Жития Барсаумы Самосатского» (V в.) и посвящённой ему гомилии рассказывается о том, как Барсаума, будучи ещё совсем юным монахом, однажды лежал под открытым ночным небом, смотрел на звёзды и испытывал свою совесть. Неожиданно Барсауму охватил ужас и страх. В результате этого переживания он принял решение никогда больше не ложиться и не садиться и провёл остаток жизни стоя. В статье делается попытка объяснить страх Барсаумы и поставить его поведение в контекст представлений сирийских аскетов, известных как сыновья и дочери завета (bnay / bnāṯ qyāmā). Аскезу Барсаумы можно понять как связующее звено между сыновьями завета и зарождающимся движением сирийских столпников. Его завет с Богом следует рассматривать как пример индивидуального завета, который является одной из важнейших богословских основ раннего христианского монашества. Two passages from the Syriac Life of the 5th century monk Barsauma of Samosata and from a Syriac homily dedicated to him report how young Barsauma was suddenly frightened when lying on the ground at night, looking at the stars and examining his conscience. As a result, Barsauma refuses sitting and lying position and adopts standing during the rest of his life. The article explains the reasons of his fear and argues that Barsauma’s attitude makes sense in the context of the spirituality of the Syriac ascetics known as so-called sons and daughters of the covenant (bnay / bnāṯ qyāmā). According to this reading of the two documents, Barsauma’s behaviour can be understood as a link between the covenanters and the early Syriac stylites. Barsauma’s covenant with God is to be seen as one more example of the individual covenants which played a pivotal role in the making of the early Christian monasticism.
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Van Rooy, H. F. "Reconciliation in Deuteronomy." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 263–74. http://dx.doi.org/10.4102/ve.v26i1.223.
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The Book of Deuteronomy holds a central position in the Old Testament, and indeed in the Bible as a whole. It provides a summary of what the faith of Israel in the Old Testament is all about. It speaks about the covenant God made between himself and his people, about faithfulness to that covenant and of the implications of breaking the covenant. This covenant had implications not only for the way the people of Israel had to live as God’s people in God’s land, but also for the relationship among the members of the covenant. This article discusses the structure of the book of Deuteronomy, and then the way in which reconciliation appears in each of the different parts. The theme of reconciliation is not dealt with explicitly in all the passages discussed, but it does form a part of the subtext of the book of Deuteronomy. The people could only experience the Lord’s blessings in the promised land after He had brought about reconciliation between Himself and them. To keep on experiencing the Lord’s blessings, they had to remain faithfull to Him, obey his commandments and live within the boundaries He prescribed.
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Loewen, Jacob A. "The Hopi “Old Testament” a First-Person Essay." Missiology: An International Review 23, no. 2 (April 1995): 145–54. http://dx.doi.org/10.1177/009182969502300202.
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This essay focuses on a concern that many tribal societies voice, namely, that their ancestors had a covenant with God much like that of the Old Testament Hebrews. They feel that their original contract with God was condemned when Christianity came and that they were given a choice either to become Christian and be saved or to remain Hopi and be lost. They could not be both! Does the gospel not make Hopis better Hopis, Zulus better Zulus, etc.?
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McTavish, John. "John Updike and the Funny Theologian." Theology Today 48, no. 4 (January 1992): 413–25. http://dx.doi.org/10.1177/004057369204800404.
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“Updike doesn't preach. He tells realistic stories with symbolic and theological overtones that, in effect, invite us to enter the discussion ourselves. Here we are invited to consider the goodness of our relationship with God. God's partnership with us in the covenant of grace disclosed in Christ does not, as has been said, solve our many problems. Yet, within our blood-soaked world, it does give us a place to stand. Only goodness lives. But it does live. God is God and may be trusted to fill our lives with radiance and the world with joy.”
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MCKAY, DAVID. "ON SERVING GOD IN OUR GENERATION." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (October 22, 2018): 9–26. http://dx.doi.org/10.35285/ucc4.2.2018.art1.
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How are Christians to serve Christ at this point in history? We approach the question from the perspective of faith in a sovereign God, not in pessimism or defeatism. While activity is required, God’s chief concern is with being rather than doing. We ask first, “Who are we?” Identity is not self-generated but given by God. Christians are Christlike people— redeemed, indwelt by the Holy Spirit, loving, and holy. They are also a covenant community—united with the Triune God and with one another. We then ask, “What should we be doing?” After repenting of our failures, we are, according to our particular callings and contexts, sent to preach the Word, spread the gospel, engage with society, and endure persecution.