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Books on the topic 'Special revelation'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Consult the top 22 books for your research on the topic 'Special revelation.'

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1

Alan, Robinson. The Apostles' Creed: God's special revelation. Alpha Press, 2005.

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2

Torrance, Alan J. Persons in communion: An essay on Trinitarian description and human participation, with special reference to volume one of Karl Barth's Church dogmatics. T. & T. Clark, 1996.

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3

Raske, Gerhard Albert. A complete grammatical blueprint of the book of Revelation: Through concise diagrammatical analysis with Greek-English expanded interlinear, helpful grammatical notations, and a list of special grammatical and syntactical functions in the book of Revelation. Fundamental Baptist Pub. House Canada, 1996.

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4

Milne, Garnet Howard. The Westminster Confession of Faith and the cessation of special revelation: The majority Puritan viewpoint on whether extra-biblical prophecy is still possible. Paternoster, 2007.

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5

Gruters, Peter Christopher. March for love, heaven is on the move: A manual for the special forces, the soldiers of the army of Jesus Christ. s.n.], 1995.

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6

Cottom, Daniel. Abyss of reason: Cultural movements, revelations, and betrayals. Oxford University Press, 1991.

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7

Poirier, Bernard W. Witness to the end: Cold War revelations, 1959-1969. University Press of America, 2000.

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8

Marco Polo didn't go there: Stories and revelations from one decade as a postmodern travel writer : with special commentary track. Travelers' Tales, 2008.

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9

Yates, Precarious. Pharmacia : Those Magic Arts: Revelation Special Ops, book 2. CreateSpace Independent Publishing Platform, 2012.

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10

Yates, Precarious. The Elite of the Weak: Revelation Special Ops, book 1. Precarious Yates, 2011.

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11

The Westminster Confession of Faith and the Cessation of Special Revelation. Paternoster Press, 2007.

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12

Goff, Philip. Revelation and the Transparency Argument. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677015.003.0005.

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This chapter complete the argument against physicalism. The chapter defends the thesis of Revelation, roughly the thesis that we stand in a special epistemic relationship to our conscious states such that (i) their nature is introspectively revealed to us, and (ii) we know with something close to certainty that they are instantiated. Revelation is supported on the grounds that it is the best explanation of Super-Justification, roughly the thesis that certain truths about our conscious experience can be known with something close to certainty. Revelation implies that we grasp the essences of our conscious states, and hence it secures the crucial premise of the transparency conceivability argument outlined in the last chapter. However, Revelation is also inconsistent with physicalism in a more straightforward way: Revelation in conjunction with physicalism entails that we have introspective access to the supposed physical nature of our conscious states, which is clearly not the case.
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13

Association, Willow Creek. Looking at the Pieces Puzzle Pack (Special Feature # 2): God's Story: Genesis-Revelation (Promiseland). Zonderkidz, 2002.

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14

Brownlee, Victoria. Reading Revelations. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812487.003.0007.

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This chapter explores the end-point of typological history, apocalypse. The discussion of the Book of Revelation focuses on the ways in which the ongoing struggle between Protestantism and Catholicism was filtered through an eschatological lens. Post-Reformation interpretation of this book claimed a special revelation, one that understood the historic juncture of religious change as the final battle between good and evil. Within this schema, the narratives and figures of Revelation became a mechanism to delineate Protestantism visually and ideologically from Catholicism. The work of Spenser, Dekker, and Middleton illuminates the extent to which drama and poetry participated in the extrapolation of Revelation’s meaning for the present. Yet these literary interpretations also highlight the intrinsic difficulty of reading Revelation’s apocalypse in relation to the early modern present, namely, the progression of time. These reimaginings of apocalypse question if the final typological uncovering will be perennially delayed.
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15

Manson, William. Jesus the Messiah - The Synoptic Tradition of the Revelation of God in Christ: With Special Reference to Form-Criticism. Pomona Press, 2007.

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16

Nuovo, Victor. The Theology of a Christian Virtuoso. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198800552.003.0009.

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This chapter offers expositions of Locke’s two major theological works: The Reasonableness of Christianity and A Paraphrase and Notes on the Epistles of St Paul. Their theme is revealed theology. It is noted that Locke’s approach to the Bible is historical and inductive as well as theological. He maintained that revelation is an enlargement of natural reason, not a reduction of divine things to mere natural understanding. What is disclosed in Scripture is the divine purpose in the creation of the world and the redemption of mankind, and therefore, the special place and duties of mankind in the scheme of things. In this regard, Locke’s theological writings represent the completion of his philosophical program, and the resolution of the impasse concerning the principles of morality and revelation that was its starting point.
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17

O’Collins, SJ, Gerald. The Inspired Scriptures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824183.003.0006.

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Unlike the living, interpersonal events of divine revelation, the inspired Scriptures are written texts. They record and interpret events and words of revelation, but also witness to and interpret other matters (e.g. Leviticus and Song of Songs). While being under a special, God-given impulse to write, the sacred authors yet used their human abilities: some were more gifted than others (compare 1 Chronicles with Luke), and they wrote in different genres (e.g. proverbs, letters, psalms, gospels, and apocalypses). Although some biblical writers produced works of considerable beauty, their literary level was not necessarily exceptional. Nor did they automatically enjoy the potency of some later, non-inspired works (e.g. Augustine’s Confessions and the Imitation of Christ). Like the charisms of prophecy and apostleship, the gift of inspiration was not uniform. All those responsible for producing biblical books were inspired, but some (e.g. Paul and the evangelists) enjoyed a ‘higher’ degree of inspiration.
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18

Klerck, Michael. What The Orchid Says: Revelations of a special Being. CreateSpace Independent Publishing Platform, 2012.

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19

Riding, Smyth Jane, ed. Windows of the mind: An anthology of special dreams and strange experiences. J.R. Smyth, 1994.

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20

Balboni, Michael J., and Tracy A. Balboni. The Secular–Sacred Divide in Medicine. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0007.

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This chapter argues, in addition to the plausibility structures described in Chapter 6, that modern consciousness comprises a series of related bifurcations of life and that medicine is a social institution that is informed by understandings of human nature, human knowledge, and social structures that fall on the opposite side of the wall from religion. Modern Western societies advance this dualism to such an extent that there appears to be no unity or interconnection between “opposite” spheres, divided between immanence and transcendence. This consciousness leads to social structures that divide human nature (body vs. soul), human knowledge (science vs. special revelation), and social structures based on a privatization of religion, the secularization of time and space, and a strict separation between the state and church.
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21

O’Collins, SJ, Gerald. Inspiration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824183.001.0001.

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This book anchors its study of inspiration firmly in the Scriptures themselves, and examines both the inspired nature of the Bible and its inspiring impact. It begins by evaluating classical views of biblical inspiration expounded by Karl Barth and Raymond Collins. It then takes up the inspired origin of the Old Testament, where earlier books helped to inspire later books, before moving to the New Testament, which throughout shows the inspiring impact of the inherited Scriptures—both in direct quotations and in many echoes. The work then moves to the Bible’s inspiring influence on Christian worship, preaching, teaching, the visual arts, literature, and life. After a chapter that clarifies the interrelationship between divine revelation, tradition, and inspiration, two chapters expound ten characteristics of biblical inspiration, with special emphasis on the inspiring quality of the Bible. The book explains a major consequence of inspiration, biblical truth, and the grounds on which Christians ‘canonized’ the Scriptures. After spelling out three approaches to biblical interpretation (the authorial intention, the role of readers, and the primacy of the text itself), the work ends by setting out ten principles for engaging theologically with the Scriptures. An epilogue highlights two achievements of the book. By carefully distinguishing (but not separating) inspiration from divine revelation and biblical truth, it can deliver readers from false problems. The book also underlines the inspiring effects of the Scriptures as part of the Holy Spirit’s work of inspiration.
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22

Keller, Catherine. Of Symbolism: Climate Concreteness, Causal Efficacy and the Whiteheadian Cosmopolis. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0012.

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Does Whitehead help us rethink strategies for public education about global warming and ecology? That Whitehead’s radical relationalism never washes out difference but intensifies it, that the singular subject happens—if only for a moment—may actually make his theory of symbolism useable and useful in shifting the individualism of the U.S public. The vision of the world as a community of organisms is no longer a matter of aesthetic preference or scientific debate but of urgent necessity—for the survival not of mere individuals but of the life-systems in which they ‘dividually’ happen. In this world which is an interplay of functional activity, and as such a community of communities of communities, we find ourselves “amid a democracy of fellow creatures” (PR, 50). To be sure, our species has failed to evolve an ecosocial format for such a democracy. So the threatened space and shrinking time of our century will expose our participation in temporal forcefields and spatial entanglements that until now have only haunted the spiritual margins. That exposition can serve as revelation of needed lures, beacons to our better instincts. Is there time to actualize their promise? Or will the ‘unsuitable characters’ sabotage our best efforts?
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