Biblical Theology

"Fragmentation" is a well-worn watchword in contemporary biblical studies. But is endless fragmentation across the traditional domains of epistemology, methodology and hermeneutics the inevitable future for the postmodern exercise of biblical scholarship? In our view, multiple factors mitigate against such a future, but two command our attention here. First, digital humanities itself, through its principled use of corpora, databases and computer-based methods, seems to be remarkably capable of producing findings with high levels of face validity (interpretive agreement) across multiple hermeneutical perspectives and communities. Second, and perhaps more subversively, there is a substantial body of practitioners that, per Kearney, actively question postmodernity's

This chapter explores the role of race in Scripture, the terminology used for race, the ideologies of race that existed as part of the biblical world, and how we can reread the biblical text with attention to these dynamics. I aim to provide some interpretive insights that will help readers develop a deeper understanding of the racial language of Scripture. For the sake of brevity our focus will primarily give attention to the world of the New Testament.

En el aposento alto de una morada de Jerusalén, Cristo estaba sentado a la mesa con sus discípulos. Se habían reunido para celebrar la Pascua. El Salvador deseaba observar esta fiesta a solas con los doce. Sabía que había llegado su hora; él mismo era el verdadero cordero pascual, y en el día en que se comiera la pascua, iba a ser sacrificado.

Minggu Rogate adalah waktu doa, memohon dan meratap. Kata Rogate sendiri berasal dari bahasa Latin yang berarti "memohon". Dalam kehidupan jemaat, Rogate mengajak kita untuk berdoa sungguh-sungguh demi kebutuhan bersama, bukan hanya kebutuhan pribadi.

The First Epistle of Peter is a writing that addresses a new way of understanding and practicing worship among the followers of Jesus. The Christians, recipients of the letter, due to the imminent identity distinction from the Jews and their distancing from the practices of imperial worship, live in a difficult social and religious situation. This situation demands the author to recall the theological foundations of Christian identity and redefine the meaning of traditional ritual concepts in new ethical and communal terms. This article, through a historical and theological analysis, examines the concepts of "sacrifice" and "submission" in their Christian reinterpretation and how they shape the worship practices of Jesus' followers. To this end, the cultic elements present in the exhortative discourse are analyzed to explore the development of their theological significance at the dawn of the second century. Furthermore, considering the current appreciation of these attitudes as outdated values, this article evaluates whether the ethical discourse of the letter can have an impact on contemporary society. The study seeks to offer a renewed reading of 1 Peter that contributes to understanding the particularity of Christian worship in the Greco-Roman society of the first century and to ascertain whether its message is still relevant today.

A cause de l'identification erronée du Christ à la figure du "Juste souffrant" du Second Isaïe biblique, la religion chrétienne fut historiquement une religion sacrificielle à  l'instar de toutes les autres religions de la planète car le "juste souffrant" du Second Isaïe est un "bouc émissaire magique archaïque" inhérent au système sacrificiel. A l'identique du pharmakos grec, la "passion" du Serviteur d'Isaïe purifie les péchés des hommes et les justifie, apaisant ainsi la colère vengeresse de dieu qui, réconcilié avec eux, peut ainsi prodiguer à nouveau ses bienfaits à son peuple. Or le Christ est tout le contraire et dans la parabole des Vignerons assassins, il montre qu'il est la "Pierre" sur laquelle vient se fracasser le système sacrificiel symbolisé par la destruction du Temple. Certes, tous les auteurs chrétiens ne furent pas "sacrificiels" et l'Apôtre Paul ne le fut que secondairement  (la colère de dieu ne s'applique qu'au fait que l'humain est mortel). Ainsi, on peut voir que c'est la mise au premier plan de la résurrection qui, comme cela fut le cas pour l'Apôtre des gentils et pour le mystique Raymond Lulle, permit à ces auteurs d'éviter cette dérive sacrificielle qui trouva son paroxysme dans le Concile de Trente, cher à nos traditionalistes catholiques d'aujourd'hui. Historiquement, ce sont les dissenters de Luther et en particulier Sébastien Franck et à sa suite Jacob Boehme qui rejetèrent radicalement le sacrificiel lié à la colère de dieu. Dans notre texte intitulé "Raymond Lulle, entre Jâbir ibn Hayyân et Jacob Boehme", nous avons essayé de montrer tout ce que devaient au mystique majorquin ces dissenters de Luther et ce que, nous-mêmes, nous lui devons dans notre appartenance spirituelle à la communauté de ceux qui espèrent cette sortie prochaine du sacrificiel pour qu'enfin se dévoile la véritable signification de la figure du Christ.

Kisah Para Rasul menggambarkan bagaimana berita keselamatan meluas dari Yerusalem menuju bangsa-bangsa lain melalui karya Roh Kudus. Tulisan ini berusaha menelusuri peran Roh Kudus bukan hanya sebagai pendukung, tetapi sebagai penggerak utama dalam proses misi lintas budaya yang terjadi sejak awal gereja mula-mula. Dengan memanfaatkan pendekatan historis dan pembacaan kontekstual, tulisan ini melihat kembali bagaimana dinamika pengutusan dalam Kisah Para Rasul tetap relevan dalam dunia masa kini yang semakin terhubung dan beragam secara budaya dan agama. Kisah Para Rasul membuka ruang refleksi mengenai arah misi Gereja masa kini yang tetap harus berakar pada karya Roh Kudus, bukan semata strategi kelembagaan. Roh Kudus berperan aktif dalam menuntun gereja keluar dari batas-batas etnis dan sosial menuju keterbukaan universal. Pemahaman ini penting untuk menegaskan kembali peran gereja di tengah dinamika global.

This paper explores the prophetic passage of Isaiah 42:10-16 and its spiritual, cultural, and political resonance with the indigenous people of West Papua. It investigates the role of music as both a medium of worship and a form of resistance, drawing parallels between the biblical call to "sing a new song" from the "ends of the earth" and the musical expressions of the Papuan people. The study illuminates how West Papuan music becomes a prophetic voice echoing God's justice, hope, and deliverance by integrating biblical exegesis, ethnomusicology, and liberation theology.

With a higher focus on early inscriptions, widely understood to date to the late 12th Dynasty —Wadi el-Ḥol 1 and 2 and Sinai 350— original readings for 22 complex Semitic inscriptions from Serabit el-Khadim are explored and organized across five proposed, overlapping clades. Strictly to flesh out the context of what is seen in these inscriptions, the historicity of certain core traditions from the early biblical narrative is explored.

This Proto-thesis summarizes eight years of the author's critical Proto-Sinaitic research.  It replaces all earlier proto-papers previously uploaded to Academia.edu.

This document is registered with the United States Copyright Office. No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the author.

Pernyataan Yesus bahwa Ia "diutus hanya kepada domba-domba yang hilang dari umat Israel" dalam Matius 15:24 terkesan eksklusif, namun ayat ini tidak dimaksudkan untuk membatasi keselamatan hanya bagi orang Yahudi, melainkan menegaskan urutan strategis dalam pewahyuan misi Allah: dimulai dari Israel, lalu meluas ke segala bangsa. Melalui pendekatan biblika, makalah ini menunjukkan bahwa pelayanan Yesus kepada bangsa Israel merupakan bagian dari kesetiaan Allah terhadap perjanjian-Nya, bukan penolakan terhadap bangsa lain. Interaksi Yesus dengan perempuan Kanaan dalam perikop ini menyingkap bahwa iman sejati tidak ditentukan oleh latar etnis, tetapi oleh respons hati yang percaya dan rendah hati terhadap Kristus. Pentingnya memahami Matius 15:24 dalam bingkai naratif Injil Matius secara keseluruhan. Wilayah Tirus dan Sidon menjadi simbol peralihan menuju inklusivitas Injil. Pujian Yesus terhadap iman perempuan non-Yahudi ini memperlihatkan kesiapan Allah untuk menerima siapa saja yang percaya, terlepas dari latar belakang budaya atau agama. Dengan demikian, makalah ini menegaskan bahwa pelayanan Yesus tidak eksklusif secara soteriologis, melainkan dimulai secara partikular agar dapat menjangkau secara universal. Pemahaman ini mendukung mandat gereja masa kini untuk melanjutkan misi global dengan kesadaran akan akar historisnya dalam rencana keselamatan Allah.

Philippians 2:5-11 is one of the most significant Christological texts in the New Testament, often referred to as the Christ Hymn or Carmen Christi. This passage portrays Christ's journey from His pre-existence in the form of God, through His self-emptying (kenosis) and obedience unto death on the cross, to His exaltation by God as Lord over all creation. Christ is both fully divine and fully human, willingly humbling Himself for the sake of humanity's salvation. His exaltation represents the restoration of the manifestation of His glory, which He had set aside in the incarnation. In addition to its Christological and soteriological significance, this text also carries strong ethical and pastoral implications. Paul uses the example of Christ to encourage the Philippian church to live in unity and humility. Thus, this passage not only forms the foundation of the doctrine of the two natures of Christ, but also serves as a model for Christian ethics centered on service and self-sacrifice.

Fenomena penurunan partisipasi jemaat, khususnya kaum bapak, dalam peribadahan gerejawi merupakan masalah serius dalam kehidupan rohani gereja. Kurangnya kehadiran dalam ibadah tidak hanya berdampak pada relasi pribadi jemaat dengan Tuhan, tetapi juga melemahkan struktur komunitas gereja sebagai tubuh Kristus. Artikel ini menyajikan eksposisi atas Ibrani 10:24-25 sebagai dasar teologis untuk membangun motivasi rohani dalam menghadiri ibadah secara rutin. Melalui pendekatan literatur, eksposisi biblika, dan refleksi pastoral, tulisan ini menggarisbawahi pentingnya persekutuan iman sebagai sarana saling meneguhkan dan memperteguh kesetiaan dalam Kristus. Eksplorasi ayat ini juga membongkar makna komunitas dan pentingnya saling memperhatikan serta mendorong dalam kasih dan perbuatan baik sebagai inti dari kehidupan peribadahan. Selain itu, artikel ini menawarkan solusi praktis dan strategis bagi gereja dalam membangun kesadaran rohani, keterlibatan jemaat, dan penguatan motivasi spiritual untuk hadir secara aktif dalam setiap pertemuan ibadah. Kata Kunci: Ibrani 10:24-25, kaum bapak, peribadahan, motivasi, gereja PENDAHULUAN Partisipasi aktif dalam kehidupan ibadah merupakan bagian integral dari kehidupan orang percaya. Ibadah bukan sekadar rutinitas mingguan, tetapi perjumpaan rohani dengan Allah dan persekutuan dengan tubuh Kristus. Dalam realitas pelayanan gereja masa kini, khususnya di kalangan kaum bapak, terdapat tantangan yang signifikan dalam hal partisipasi aktif dalam ibadah. Penulis sering menjumpai bahwa jumlah kehadiran pria dewasa dalam ibadah jauh lebih sedikit dibandingkan dengan kaum ibu dan pemuda. Fenomena ini

a l l e g o r i c a l l y , f r o m a t e l e v i s i o n p r o g r a m , t o t h e p l a n t t h a t a f r i e n d g a v e m e ( t h a t o n l y b e g a n t o r e a l l y b l o s s o m o n c e I g a v e i t a w a y ) . P e r h a p s b y i n t u i t i o n , b u t a l l m y l i f e I h a v e t a k e n f o r g r a n t e d a n a l l e g o r i c a l i n t e r p r e t a t i o n o f t h e p a r a b l e s o f J e s u s . H o w e v e r m u c h t h i s w a s i n f o r m e d b y y e a r s o f C a t h o l i c u p -b r i n g i n g , e s p e c i a l l y i n f l u e n c e d b y l a t e a n t i q u e t o m e d i e v a l t h e o l o g i a n s , i s i m p o s s i b l e t o d e t e r m i n e . O r p e r h a p s a s a h u m a n w h o d r e a m s a t n i g h t , t h i s i s a n i n s t i n c t i v e r e s o u r c e f o r p r o c e s s i n g s u b l i m e t r u t h s . C o u l d t h i s h a v e b e e n p a r t o f J e s u s ' o w n p r o c e s s f o r c o m p o s i n g h i s p a r a b l e s , a n d w h a t , i n t h e e n d , d i d J e s u s i n t e n d w i t h h i s p a r a b l e s ? C o u l d a n e x e g e t i c a l a n a l y s i s o f J e s u s ' p a r a b l e s n o t o n l y a l l o w f o r , b u t g i v e u s

Brevi storie di patriarchi e profeti Lo sapevi che Esaù prediligeva le donne straniere? O che Saul era disobbediente a Dio? Oppure che Salomone era tutt'altro che un santo? O ancora che Sansone è stato il più egoista e peggiore tra i Giudici di Israele? Queste e altre "perle" nella descrizione di 16 grandi personaggi dell'Antico Testamento, da Adamo a Daniele, trattati sotto l'aspetto sia narrativo che teologico, in una panoramica snella, facile alla lettura e alla memorizzazione. Profeti e patriarchi narrati in modo semplice per poter gustare e comprendere meglio la Bibbia.

Carlos de Foucauld (1858–1916) foi um religioso, missionário, místico e santo da Igreja Católica. Nasceu em 15 de setembro de 1858, em Estrasburgo, França, numa família aristocrática. Ficou órfão aos seis anos e foi criado por parentes. Teve uma juventude turbulenta e abandonou a fé, entregando-se a uma vida de prazeres e ceticismo. Tornou-se oficial do exército francês, servindo na Argélia. Depois, explorou o Marrocos em trajes disfarçados, demonstrando interesse pela cultura e religião islâmicas.
        Em 1886, aos 28 anos, após retornar à França, vive uma profunda conversão espiritual diante do testemunho de fé de muçulmanos e do acolhimento da Igreja. Guiado pelo padre Huvelin, volta à fé católica com fervor total e diz: “Assim que acreditei que Deus existia, compreendi que não podia viver senão para Ele.” Entrou na Trapa (Ordem Cisterciense) por sete anos, mas depois busca uma forma de vida ainda mais pobre e próxima de Jesus. Vive como eremita na Terra Santa e depois se estabelece no deserto do Saara, entre os tuaregues, povo nômade da África do Norte. Aprende sua língua, costumes e escreve um dicionário tuaregue-francês, além de estudos culturais e linguísticos valiosos.
        Carlos de Foucauld desejava ser “o irmão universal”, imitando a vida oculta de Jesus em Nazaré, vivendo em humildade, silêncio e adoração. Não buscava converter diretamente, mas ser presença de amor e testemunho evangélico. Sonhava fundar uma congregação de irmãos que vivessem como Jesus — humilde, pobre, adorador — mas essa só se concretizaria depois de sua morte.  Foi assassinado em 1º de dezembro de 1916, diante de seu eremitério em Tamanrasset (Argélia), durante um conflito tribal. Sua morte é considerada martírio por caridade e fidelidade a Cristo. Após sua morte, seu exemplo inspirou diversas famílias espirituais, como: Irmãozinhos e Irmãzinhas de Jesus, os Irmãozinhos do Evangelho e Comunidades leigas com espiritualidade do deserto, do silêncio e da presença. Deixou escritos como as “Meditações sobre os Evangelhos”, “Retiros espirituais”, “Cartas”, “Regra de Vida”, entre outros. Seus escritos revelam uma espiritualidade centrada na oração silenciosa, adoração, pobreza e fraternidade universal.
        Foi beatificado em 2005 pelo Papa Bento XVI e canonizado pelo Papa Francisco em 2022. Sua vida resume-se numa frase que ele mesmo escreveu: "Gritar o Evangelho com a vida."

Perjuangan untuk menghadirkan keadilan sosial kadang dicurigai sebagai bentuk marxisme kebudayaan. Apakah pandangan seperti ini representatif dari perspektif teologi Kristen? Tentu, jawaban yang diberikan akan tergantung dari pemahaman kita tentang keadilan sosial itu sendiri. Dengan begitu, kita perlu melihat beberapa bagian Kitab Suci untuk mendapat gambaran yang lebih seimbang tentang hal ini.

Innerhalb der Erlösungsreligion des Christentums haben sich seit der Reformation grundlegende Umwälzungen ereignet.! Erstaunlich ist, mit wie großer Selbstverständlichkeit Max Weber an der Wende zum 20. Jahrhundert noch von einer Erlösungsreligion sprechen konnte -stand doch zumindest das protestantische Christentum schon inmitten folgenreicher Umbrüche. 2 Um dieser Umbauten ansichtig zu werden, können verschiedene Strategien verwendet werden. Klassisch wäre, in einschlägigen normativen Sclbstbeschreibungen, konkret, dogmatischen Texten, nach der Verortung und Interpretation des Topos zu fragen, kurz: begriffs geschichtlich zu fragen. Man könnte aber auch den größeren eschatologischen Imaginationshorizont abschreiten und fragen, wie die Realisierung von Erlösung in die historischen Verschiebungen der Zukunftserwartungen und -hoffnungen des christlichen Glaubens eingeschrieben oder eingewoben ist. Ein solcher, weiterer ideengeschichtlicher Ansatz erlaubt wohl, die größeren tektonischen Verschiebungen ins Auge fassen zu können. Stattdessen soll in den folgenden Überlegungen ein dritter Weg eingeschlagen werden, der die Systematische Theologie so nahe wie möglich an die gelebte Frömmigkeit heranführt und doch zugleich auf eigenem Terrain arbeiten lässt. Die theologischen Umbauten in Sachen Erlösung sollen an einem realen Indikator abgelesen werden, d. h. an dem für das Christentum als Religion und für die Identität des kirchlichen Glaubens und der christlichen Kirche zentralen Ritual der Taufe. 3 Am Gegenstand der christlichen Taufe, so die These meiner Überlegungen im Feld "religiöse Lebensoptimierung versus Erlösung", lassen sich die erlösungstheologischen Umbauten beispielhaft erkennen. 4 1 Für die Verschiebungen im 19. Jh. siehe Osthövener, Erlösung. Einschlägig sind auch die Veränderungen des Transzendenzverständnisses. Exemplarisch Hölscher, Jenseits. 2 Zu Max Weber siehe Hanke, Erlösungsreligion. 3 Zur politischen Bedeutung der Taufe für das christliche Europa siehe Phelan, Formation of Christian Europe. 4 Im Folgenden werden Überlegungen weitergeführt aus Thomas, Taufe. Zur grundlegenden Orientierung Barth, Taufe in frühchristlicher Zeit und Lange, Die Taufe.

Genesis 12:3 "And in you all the families of the earth shall be blessed." Psalm 96:2,3 "Sing to the LORD, bless His name; proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all peoples. Psalm 96:10 "Say among the nations, "The LORD reigns…" Isaiah 49:6 "I will give you as a light to the Gentiles, that you should be My salvation to the ends of the earth.

In one of the most remarkable texts reflecting the early Christian view of reality, the writer makes the charge against Christians: "p]hat the^ make some quite b@hemous emrs is alro shown b y this example oftheir ulter ignorance, which has szmikarty led them to depart from the tme meaning ofthe divdne enigmas, when thg make a being opposed to God; devil, and in the Hebrew tongue, Satanas are the names which thy giw to this same being."' The people described in these deliberately unflattering terms are second-century Christians, and the specific target of scorn is their belief in the existence of personal evil. Those who hold this belief are charged with blasphemy for adopting an outlook that is an affront to the sovereignty of God and with ignorance for substituting a primitive doctrine for one that is more enlightened. Christians have, in effect, turned back the clock, leaving hard-won insight into "the tme meaning of the &vine enigmas" for a crude superstition. It is important to note that this scathing indictment of the Christian view has not come to us firsthand. The words are those of Celsus, a philosopher of the Middle Platonic School: who set out to refute the Christian teaching at some point during the reign of the emperor Marcus Aurelius (1 61-1 8 0 ) : But Celsus's work on the Tme Account 'Origen, Contra CeIr~m 6.42. References here are to the translation by Henry Chadwick (Cambridge: Cambridge University Press, 1965). A new critical edition of the complete Greek text has been published as Ongene: Contra Cehm &ti WII, ed. M. Marcovich (Leiden: Brill, 2001). T h e evolution of the thought-world of Middle Platonism has been lucidly explained and discussed by John Dillon, The Mi&/e Pkzfoni~t~: 80 B.C., to A. D. 220, rev. ed. (Ithaca: Comell University Press, 1996). 'Silke-Petra Bergjan, "Celsus the Epicurean? The Interpretation of an Argument in Origen, Confra CeLrum," HTR 94 (2001): 179-204. Origen mistakenly identified Celsus as an Epicurean at the beginning of Contra CeLrum, but he then gradually seems to have realized his mistake since Celsus's argument is Platonic. Nevertheless, Origen allowed the notion of Celsus as an Epicurean to stand, possibly because of the rhetorical advantages of this impression. T h e Greek title was ' AAqefis 1 6 ~0 ~. Attempts have been made to restore Celsus's text, such as by Robert Bader, Der ' AAt@ijs Ahyo; rks KcIros (Stuttgart-Berlin: Tubinger Beiuage zur Altertumswissenschaft, 1940). A convenient introduction to Celsus's views =R P. C. Hanson sounds more than a cautionary note in this respect in Ahgory and Eyent (London: SCM Press, 1959). More recently, K e i t h Graham has voiced similar criticism ("Can Anydung Good Come Out of Allegory? The Cases of Origen and Augustine," E Q 70/1 [1998]: 23-49). 39Russell, The Deuil, 222. *Contra Cehm 6.44. It is not preposterous to conjecture that such discussions existed, e.g., in Origen's lost commentary on Genesis.

Ο Θεός παραμένει πιστός στο σχέδιό του μέσα στους αιώνες, πάντα παρών για να ευλογήσει, να ακούσει, να παρέμβει, να σώσει. Όταν οι Ιουδαίοι ζήτησαν από τον Χριστό ένα θαύμα για να πιστέψουν σ᾽ αυτόν ο Ιησούς απάντησε: «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν» (Ιωα 2:19). Και, όπως σημειώνει ο ευαγγελιστής, «ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ» (Ιωα 2:21). Ο Χριστός είναι πλέον ο πραγματικός ναός του Θεού «ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς» (Κολ 2:9).
Ο προφήτης απευθύνεται σε ένα απογοητευμένο κοινό που είδε βέβαια την εκδίπλωση της δύναμης του Θεού στην επιστροφή των εξορίστων στην κοιτίδα τους, αλλά δεν είδε να πραγματώνονται τα όνειρα του και τους διαβεβαιώνει ότι ο Θεός έχει και άλλα σχέδια για τον κόσμο, αρκεί να τον εμπιστευτούν. Οι χριστιανοί είδαν την εκπλήρωση της προφητείας με την έναρξη του κηρύγματος του Ιησού (πρβλ Λου 4:16-30), είδαν και την εκδίπλωση της δύναμης του Θεού στη μετατροπή της Ρωμαϊκής Αυτοκρατορίας σε χριστιανικό βασίλειο, όμως ο προφήτης προειδοποιεί ότι τα σχέδιο του Θεού δεν ολοκληρώθηκε και ότι μένουν πολλά ακόμη να γίνουν ως τη μετατροπή του κόσμου σε Βασιλεία του Θεού.

The World Evangelical Alliance and the Roman Catholic Church have jointly released a groundbreaking statement-based on six years of dialogue-which, while acknowledging continuing areas of theological divergence, also calls it 'imperative' for Evangelicals and Catholics to work together in addressing the spiritual needs of an increasingly secularized and polarized world.

El trabajo realizado consiste en una síntesis de lo reflexionado en clase añadiendo aportaciones propias por el estudio personal. No consiste en una descripción, ni en un estudio detallado de los libros sapienciales. No es lo que se ha pretendido en la asignatura, ni la extensión lo permitía. Es una breve introducción al mundo de los Libros sapienciales vista desde la clave de experiencia espiritual.

Jesus prays for the will of Abba to be done because it is not being done. The will of Abba is a world in which generosity is universal, power is honest, prosperity is shared, and fear is renounced. This world did not exist for the prophets, it did not exist for Jesus, and it does not exist today. For this reason, Jesus invites us to enact the divine will, to become the hands of God on earth, to redeem society with justice.

This article seeks to direct attention to one unusual figure who provided his own interpretation of the renewal of prophecy during the generation of redemption (i.e., the success of Zionism and the creation of the State of Israel). Rabbi David Kohen (1887-1972), known as Ha-Nazir, the Nazirite, was the author of a book entitled Kol ha-Nevu'ah [The Voice of Prophecy]. His original thought combines philosophy and Kabbalah, reason and experience, knowledge and creativity. He was also interested in questions of prophecy as a possible experience in the present, and many descriptions recounted in his personal diaries reveal the portrait of a mystic in search of an encounter with the beyond. This study will explore the man himself from his writings, especially through the descriptions of his mystical experiences that appear in his personal journal entitled Megillat Setarim. The methodology presented in this article is based on careful textual reading: an analysis of a phenomenon through its post-experiential written account, the product of later reflection, and based on the presumption that there is a connection between the mystical experience and the written record of that experience, despite the difference between the two.

Reflecting on the Psalms Made Simple is a devotional and educational work designed to make the Psalms accessible to modern readers by restoring their original rhythm, sound, and prophetic insight through a unique combination of Hebrew transliteration, fresh English translation, and meditative commentary. The book allows readers—even those unfamiliar with Hebrew—to encounter the Psalms in their spoken form, reconnecting them to the sacred oral tradition of Davidic worship.

This edition emphasizes the prophetic dimension of the Psalms, particularly focusing on three foundational questions central to both Jewish and Christian theology:

Is the Messiah divine? (Psalm 45)

Is He the begotten Son? (Psalm 2)

Did David foresee the Messiah’s death and resurrection? (Psalm 22)

Through these, the book not only teaches linguistic appreciation but also invites deeper theological reflection. Designed for personal devotion, group study, and interfaith exploration, this work serves readers from diverse backgrounds—including Christians, Messianic believers, and Hebrew language students—who wish to engage Scripture more directly and meaningfully.

Gerusalemme, culla nascosta dei Vangeli: una riscoperta radicale delle origini del Cristianesimo

Dopo la riscoperta del Gesù ebreo e, più recentemente, del Paolo ebreo, un nuovo sguardo si posa sull’identità ebraica dei primi seguaci di Gesù. Ma stavolta il focus si sposta sulla loro produzione scritta. Cosa accade se rileggiamo i Vangeli sinottici non come frutto di un lungo processo posteriore, ma come testi nati nel cuore stesso delle prime comunità gesuane di Gerusalemme?
È questa la tesi coraggiosa dell’opera in questione: un vero e proprio ribaltamento di paradigma. I Vangeli non sarebbero il risultato di una fase orale tramandata per decenni prima della stesura, ma l’esito di una redazione precoce, già nei primi decenni del I secolo, all’interno di una scuola scribale gerosolimitana.
Gesù viene qui studiato come figura “testualizzata”: la sua memoria, sin dalle origini, sarebbe stata elaborata attraverso codici narrativi e teologici precisi, pensati per la scrittura. Ma non si tratta di negare l’oralità: al contrario, la categoria di “auralità” – quella parola che nasce dall’ascolto pubblico di una Scrittura – mostra come oralità e scrittura siano state coessenziali alla vita e all’annuncio kerygmatico delle prime comunità gesuane.
Il modello che ne emerge è potente: un cristianesimo che non nasce dalla diaspora e da una redazione tarda dei testi, ma da un’intensa attività scribale già viva nella Gerusalemme degli anni 30 del I sec. Un’alternativa audace alla visione consolidata, che apre nuove prospettive sul Gesù storico e sulle radici ebraiche del cristianesimo.

Santo Antônio de Pádua (1195–1231)
Também conhecido como Santo Antônio de Lisboa (Nome de nascimento: Fernando de Bulhões), nasceu em 15 de agosto de 1195, em Lisboa, Portugal. De família nobre e cristã, recebeu ótima educação desde jovem, sendo logo atraído pela vida religiosa.
        Antônio iIngressou ainda jovem nos Cônegos Regulares de Santo Agostinho, onde estudou teologia e Sagrada Escritura com profundidade. Mais tarde, impressionado pelo martírio de cinco franciscanos em Marrocos, decidiu entrar na Ordem dos Frades Menores (franciscanos) e assumiu o nome Antônio. Seu desejo era morrer mártir em missão, mas ficou gravemente doente em Marrocos e teve de retornar à Europa. Por acaso, foi descoberto como grande pregador e teólogo em um encontro franciscano, e rapidamente passou a ser enviado para pregar em várias regiões da Itália e França. Tornou-se um grande defensor da ortodoxia católica frente a heresias como o catarismo. Foi o primeiro teólogo da Ordem Franciscana, nomeado pelo próprio São Francisco de Assis. Deixou sermões escritos ricos em doutrina, simbolismo e exegese bíblica.
      Antônjo morreu muito jovem, com apenas 36 anos, em 13 de junho de 1231, em Arcella, perto de Pádua, Itália. Foi canonizado apenas um ano depois, em 1232, pelo Papa Gregório IX — um dos processos mais rápidos da história da Igreja. Em 1946, foi proclamado Doutor da Igreja com o título de Doctor Evangelicus (“Doutor Evangélico”).
Brasil.

The famed triumphal stela of the Sudanese king Piankhy (747-716 BC), now exhibited in Aswan Museum, Egypt; found in 1862 together with other stelae by an Egyptian officer of the Turkish army, inside the first courtyard of the Great Amon Temple at Jebel Barkal, at

Dios ama las contradicciones. Jesús vino a salvar al mundo, y no pudo salvarse él mismo, en su momento. Salomón mandó matar a un niño, para salvarlo y hacerlo vivir junto a su Madre. Epicteto fue esclavo y enseñaba a ser libre a la gente. Mozart escribió la música más fina, siendo un hombre de lengua vulgar. Beethoven compuso los sonidos más hermosos, siendo sordo. Innumerables ejemplos hay de las contradicciones de Dios. Igual, así El Hombre ha venido, a contradecir la Doctrina, pues Nuevo Mundo, Nuevo Siglo y Nuevas Leyes llegan, (y algunas, liberándolos a ustedes). ¿Qué fe habría en creer que el cielo es rosa si mis ojos lo miran rosa? El que tiene Fe, Cree, y el que Cree, Actúa con Fe, superando así, con la Fuerza que solo la Fe otorga, la Contradicción. No hay manera distinta. El Salvaguarda de la V. E.

En este breve documento se ponen sobre la mesa opciones que pocas veces se tienen. Una guía práctica para guiarse en estudio académico e interconfesional profundo en teología. Este trabajo es para quien tiene el ardiente deseo de conocer más a Dios, su voluntad, su palabra, y con esto ser más obediente a sus mandatos y servirle de mejor manera, pero que cuenta con la dificultad de no poder tener un asesoramiento para este objetivo. Que no sabe como ni con qué empezar. Para quien conoce muy bien su biblia primeramente. Pero también para quien sabe que puede entender distintas perspectivas sin ser arrastrado por ellas.

Esta estructura que se presentará a continuación está basada en los pénsums de seminarios protestantes y católicos, así como universidades prestigiosas (como la Pontificia Universidad Gregoriana, Universidad de Navarra, Harvard Divinity School, etc.) Han sido incluidos también los materiales por cada asignatura, así como un paso a paso o recomendaciones para el abordaje de cada una de las asignaturas o áreas a estudiar.

This short paper considers the relationship between the two trees in Eden and the two seeds of the Genesis 3:15 protoevangelium and suggests that these two seed lines are within Adamic humanity and are represented by the federal headships of Satan and Christ.

THIS THIRD ANALYTIC PAPER examines the formal logical-structure of both theories through the skeletal, abstract-notation of mathematical Set-Theory. It’s a good metaphor. This strict ‘bare-boned’ notation displays and tests the underlying-skeletons of both theories in their most elementary and simple form - each bit of notation represents its underlying logical element.
THIS TRIMMING BACK-DOWN to essentials is necessary because of the misleading nature of words apart from meanings. Ludwig Wittgenstein (the philosopher of language) termed this the bewitchment of language. [ ]. He emphasized the misleading nature of physical words separate from their underlying logic, just as outward clothes disguise the skeletal structure of the underlying human-body.

I believe this is the first time a fulfilled theory of prophecy has been described by mathematical method.

Though God equips a man He selects for the ministry of His Word with natural abilities and aptitude for the work, this does not mean those abilities are naturally all they can be. There will be a need to cultivate, develop and refine natural abilities and aptitude. The fact a man can receive instruction does not mean the information he needs comes mysteriously into his head just because he has become obedient to God’s summons. With few exceptions, a man who becomes obedient to God’s summons has great need of a higher level of theological education and training than most pastors are equipped to offer. Assuming a man chooses to receive training and education from a seminary dedicated to excellence and integrity in Bible education, of incalculable benefit to him will be his accountability for his attendance and for completing his assigned work. Grades, accountability and others’ expectations necessarily challenge a man’s commitment. There must be the possibility of a man being “flunked out.” 2

Το Κόµµα Ιωάννου, γνωστό και ως Ιωάννειο Κόµµα, είναι ένα µικρό αλλά αµφιλεγόµενο τµήµα κειµένου στην Α΄ Επιστολή του Ιωάννη (5:7-8) της Καινής Διαθήκης. Δεν πρόκειται βέβαια για κάποιο πολιτικό κόµµα, µιας και ο όρος κόµµα στον χώρο της φιλολογίας αναφέρεται σε µικρό τµήµα του προφορικού ή του γραπτού λόγου! Πρόκειται για µια φράση που προκάλεσε µεγάλες θεολογικές και φιλολογικές διενέξεις.

El documento aborda el tema del liderazgo de la mujer en la iglesia actual, explorando su fundamento bíblico y su evolución histórica. Se centra en analizar los conceptos de liderazgo y servicio desde la perspectiva del diseño divino establecido por Dios en el huerto del Edén, y cómo estos principios se han desarrollado y transformado a lo largo de la historia cristiana.

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

THE APPARATUS  in this comparison offers 29 criteria to define a rational conceptual-architecture. This is an extraordinary-rigorous number of conditions to demand. Few theories can answer half, let alone all of these measures. Rational Preterism meets all 29 criteria for a testable, objective, and logically coherent theory of end-times. It aligns biblical language with its historical and covenantal context, while Futurism remains speculative, circular, and inconsistent with first-century language and audience.