Good and evil, righteousness and wickedness, virtue and vice--these are common subjects in the Sc... more Good and evil, righteousness and wickedness, virtue and vice--these are common subjects in the Scriptures. The poetical books, especial1y, are much concerned with the acts of righteous and unrighteous persons. Qoheleth, in Ecclesiastes, declares that "there is nothing better....than to rejoice and to do good in one's lifetime" (3:12, NASB). In fact, he concludes the book with the warning that "God will bring every act to judgment, everything which is hidden, whether it is good or evil" (12:14). But how righteous should one try to be, and for what purpose? Qoheleth sets forth what appears to be a strange answer in Eccl 7:15-18: I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness. Do not be excessively righteous, and do not be overly wise. Why should you ruin yourself? Do not be excessively wicked, and do not be a fool. Why should you...
The development of Samaritanism and its alienation from Juda ism was a process that began with t... more The development of Samaritanism and its alienation from Juda ism was a process that began with the division of the kingdom of Israel, and continued through successive incidents which promoted antagonism, including the importation of foreign colonists into Sa maria by Assyria, the rejection of the new Samaritan community by the Jews, the building of a rival temple on Mt. Gerizim, the political and religious opportunism of the Samaritans, and the destruction of both the Samaritan temple and their capital of Shechem by John Hyrcanus during the second century B.C. The Samaritan religion at the time of Jesus had become Mosaic and quasi-Sadducean, but strongly anti-Jewish. Jesus recognized their heathen origins and the falsity of their religious claims.
Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Part of the B... more Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons
N 1973 ROBERT GUNDRY, a posttribulationist, wrote that “by common consent imminence means that so... more N 1973 ROBERT GUNDRY, a posttribulationist, wrote that “by common consent imminence means that so far as we know no predicted event will necessarily precede the coming of Christ.”1 John A. Sproule, a pretribulationist, countered in 1974 that “imminence” is better defined as the belief that “Christ can return for His Church at any moment and that no predicted event will intervene before that return.”2 Both definitions are acceptable. I
This dissertation aims to define the title "Son of God" as applied to Jesus Christ in t... more This dissertation aims to define the title "Son of God" as applied to Jesus Christ in the Synoptic Gospels. In the Old Testament the term "son of God" was variously applied to angels, Israel, Israelites, Davidic kings, and possibly to the Messiah. In intertestamental Judaism the term was used mainly with reference to Israel and its righteous people, and is
It has become commonplace among Calvinist writers to portray Romans 9 as the cornerstone of Bibli... more It has become commonplace among Calvinist writers to portray Romans 9 as the cornerstone of Biblical proof for election and reprobation. 1 Of ten passages listed by Berkhof as supporting reprobation, fully half are located here. Non-Calvinists have recognized the importance of Romans 9 in the debate, and have attempted to develop persuasive arguments in opposition. 2 Whether these arguments have any viability in the face of Romans 9:22 is the subject of this paper. We will investigate whether any non-Calvinist readings of this passage are exegetically and theologically possible within the scope of what Paul was trying to accomplish in Romans 9.
Good and evil, righteousness and wickedness, virtue and vice--these are common subjects in the Sc... more Good and evil, righteousness and wickedness, virtue and vice--these are common subjects in the Scriptures. The poetical books, especial1y, are much concerned with the acts of righteous and unrighteous persons. Qoheleth, in Ecclesiastes, declares that "there is nothing better....than to rejoice and to do good in one's lifetime" (3:12, NASB). In fact, he concludes the book with the warning that "God will bring every act to judgment, everything which is hidden, whether it is good or evil" (12:14). But how righteous should one try to be, and for what purpose? Qoheleth sets forth what appears to be a strange answer in Eccl 7:15-18: I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness. Do not be excessively righteous, and do not be overly wise. Why should you ruin yourself? Do not be excessively wicked, and do not be a fool. Why should you...
The development of Samaritanism and its alienation from Juda ism was a process that began with t... more The development of Samaritanism and its alienation from Juda ism was a process that began with the division of the kingdom of Israel, and continued through successive incidents which promoted antagonism, including the importation of foreign colonists into Sa maria by Assyria, the rejection of the new Samaritan community by the Jews, the building of a rival temple on Mt. Gerizim, the political and religious opportunism of the Samaritans, and the destruction of both the Samaritan temple and their capital of Shechem by John Hyrcanus during the second century B.C. The Samaritan religion at the time of Jesus had become Mosaic and quasi-Sadducean, but strongly anti-Jewish. Jesus recognized their heathen origins and the falsity of their religious claims.
Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Part of the B... more Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons
N 1973 ROBERT GUNDRY, a posttribulationist, wrote that “by common consent imminence means that so... more N 1973 ROBERT GUNDRY, a posttribulationist, wrote that “by common consent imminence means that so far as we know no predicted event will necessarily precede the coming of Christ.”1 John A. Sproule, a pretribulationist, countered in 1974 that “imminence” is better defined as the belief that “Christ can return for His Church at any moment and that no predicted event will intervene before that return.”2 Both definitions are acceptable. I
This dissertation aims to define the title "Son of God" as applied to Jesus Christ in t... more This dissertation aims to define the title "Son of God" as applied to Jesus Christ in the Synoptic Gospels. In the Old Testament the term "son of God" was variously applied to angels, Israel, Israelites, Davidic kings, and possibly to the Messiah. In intertestamental Judaism the term was used mainly with reference to Israel and its righteous people, and is
It has become commonplace among Calvinist writers to portray Romans 9 as the cornerstone of Bibli... more It has become commonplace among Calvinist writers to portray Romans 9 as the cornerstone of Biblical proof for election and reprobation. 1 Of ten passages listed by Berkhof as supporting reprobation, fully half are located here. Non-Calvinists have recognized the importance of Romans 9 in the debate, and have attempted to develop persuasive arguments in opposition. 2 Whether these arguments have any viability in the face of Romans 9:22 is the subject of this paper. We will investigate whether any non-Calvinist readings of this passage are exegetically and theologically possible within the scope of what Paul was trying to accomplish in Romans 9.
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