Paul’s Zeal

The concept of zeal is a complex one in Scripture. It is often linked in the Old Testament to physical violence against those who opposed God and his covenant with Israel. This is the kind of zeal demonstrated by Saul the Pharisee in his persecution of the infant church. The zeal of Paul the apostle, on the other hand, had been transformed by the cruciform zeal of Christ. An appreciation of this transformation sheds new light on some exegetical cruxes in Paul’s writings. It also highlights key differences between the old and new covenants and between proper and misplaced religious zeal.

Revelation in Christian Scripture

‘Revelation in Christian Scripture’ is an immensely evocative theme, focused upon two intertwined events: the climactic apocalypse of the Father’s Eternal Son in the life, death, and resurrection of Jesus Christ and the son-making effect realized in those who receive the good news of this mysterious happening. The unmediated mediation of access to God that Jesus imparts through the gift of his Spirit gives a paradoxical colour to the conception of Revelation in Christian Scripture. The equally paradoxical notion of a prophesied novum further shapes Christian Scripture’s construction of Revelation. The manifold ways that the revelation of Jesus is related to the prior revelation made through Moses mirrors the complex relationship between Old and New Covenants and the progressive and epochal structure of divine pedagogy. The mapping of this bipartite structure onto the contours of the written Bible exposes the sacred text as itself a revelatory communication of the mystery.

Studi Eksegesis mengenai Kerajaan Mesias menurut Yesaya 2:1-4

he main problem regarding the meaning of the Hebrew word "haggôyîm" in Isaiah 2: 1-4, which is interpreted as "the nations" gives a different interpretation. The analysis of "the Messiah's reign according to Isaiah 2: 1-4" is worth studying in regard to its use described in the old and new covenants as a research objective in this article. Hermeneutic prophetic approach, which consists of several procedures to explain the subject under study. The type of prophetic literature in Isaiah 2: 1-4 has the structure in the form of the prophecy of salvation as a methodology for interpreting this text. The presentation in Isaiah 2: 1-4 wants to show a revelation of the Government led by the Messiah related to His coming, His Government, Citizens of His Kingdom and His coming. This can be demonstrated by the expression of the coming of the Messiah, explanation of the central government of Messiah, the citizens of the Messiah's kingdom, the effects of Messiah's reign, the full knowledge of God and the sins of the nations being judged, where he will judge the world from His throne in the Temple.Masalah utama mengenai maksud kata Ibrani “haggôyîm” dalam Yesaya 2:1-4 yang diartikan sebagai “bangsa-bangsa” memberikan suatu interpretasi yang berbeda-beda. Analisis mengenai “Pemerintahan Mesias menurut Yesaya 2:1-4” patut untuk dikaji dalam memerhatikan penggunaannya yang dijelaskan pada perjanjian lama dan perjanjian baru sebagai suatu tujuan penelitian dalam artikel ini. Pendekatan hermeneutika nubuatan, yang terdiri dari beberapa prosedur ataupun metode-metode yang dipakai untuk menjelaskan subjek yang diteliti. Jenis sastra nubuatan dalam Yesaya 2:1-4 memiliki struktur yang berbentuk nubuatan keselamatan sebagai metodologi dalam menafsirkan teks. Pemaparan dalam Yesaya 2:1-4 ingin menunjukkan suatu penyataan tentang Pemerintahan yang dipimpin oleh Sang Mesias yang terkait dengan kedatanganNya, PemerintahanNya, Warga KerajaanNya, pengenalan yang penuh akan Allah dan kedatanganNya. Hal ini dapat ditunjukan dengan ekspresi kedatangan Mesias, penjelasan tentang pusat pemerintahan Mesias, warga kerajaan Mesias (orang-orang Israel yang sudah diselamatkan), dampak-dampak pemerintahan Mesias, pengenalan penuh akan Allah dan dosa bangsa-bangsa dihakimi, dimana Ia akan menghakimi dunia dari tahta-Nya di Bait Allah.

Studi Eksegesis mengenai Kerajaan Mesias Menurut Yesaya 2:1-4

The main problem regarding the meaning of the Hebrew word "haggôyîm" in Isaiah 2: 1-4, which is interpreted as "the nations" gives a different interpretation. The analysis of "the Messiah's reign according to Isaiah 2: 1-4" is worth studying in regard to its use described in the old and new covenants as a research objective in this article. Hermeneutic prophetic approach, which consists of several procedures to explain the subject under study. The type of prophetic literature in Isaiah 2: 1-4 has the structure in the form of the prophecy of salvation as a methodology for interpreting this text. The presentation in Isaiah 2: 1-4 wants to show a revelation of the Government led by the Messiah related to His coming, His Government, Citizens of His Kingdom and His coming. This can be demonstrated by the expression of the coming of the Messiah, explanation of the central government of Messiah, the citizens of the Messiah's kingdom, the effects of Messiah's reign, the full knowledge of God and the sins of the nations being judged, where he will judge the world from His throne in the Temple.Masalah utama mengenai maksud kata Ibrani “haggôyîm” dalam Yesaya 2:1-4 yang diartikan sebagai “bangsa-bangsa” memberikan suatu interpretasi yang berbeda-beda. Analisis mengenai “Pemerintahan Mesias menurut Yesaya 2:1-4” patut untuk dikaji dalam memerhatikan penggunaannya yang dijelaskan pada perjanjian lama dan perjanjian baru sebagai suatu tujuan penelitian dalam artikel ini. Pendekatan hermeneutika nubuatan, yang terdiri dari beberapa prosedur ataupun metode-metode yang dipakai untuk menjelaskan subjek yang diteliti. Jenis sastra nubuatan dalam Yesaya 2:1-4 memiliki struktur yang berbentuk nubuatan keselamatan sebagai metodologi dalam menafsirkan teks. Pemaparan dalam Yesaya 2:1-4 ingin menunjukkan suatu penyataan tentang Pemerintahan yang dipimpin oleh Sang Mesias yang terkait dengan kedatanganNya, PemerintahanNya, Warga KerajaanNya, pengenalan yang penuh akan Allah dan kedatanganNya. Hal ini dapat ditunjukan dengan ekspresi kedatangan Mesias, penjelasan tentang pusat pemerintahan Mesias, warga kerajaan Mesias (orang-orang Israel yang sudah diselamatkan), dampak-dampak pemerintahan Mesias, pengenalan penuh akan Allah dan dosa bangsa-bangsa dihakimi, dimana Ia akan menghakimi dunia dari tahta-Nya di Bait Allah.

The Framing of Sacred Space

The Framing of Sacred Space offers the first topical study of canopies as essential spatial and symbolic units in Byzantine-rite churches. Centrally planned columnar structures—typically comprising four columns and a roof—canopies had a critical role in the modular and additive processes of church design, from actual church furnishings in the shape of a canopy, to the church’s structural core defined by four columns and a dome. As architectonic objects of basic structural and design integrity, canopies integrate an archetypical image of architecture and provide means for an innovative understanding of the materialization of the idea of the Byzantine church and its multifocal spatial presence. The book considers both the material and conceptual framing of sacred space and explains how the canopy bridges the physical and transcendental realms. As a crucial element of church design in the Byzantine world, a world that gradually abandoned the basilica as a typical building of Roman imperial secular architecture, the canopy carried tectonic and theological meanings and, through vaulted, canopied bays and recognizable Byzantine domed churches, established organic architectural, symbolic, and sacred ties between the Old and New Covenants. In such an overarching context, the canopy becomes an architectural parti, a vital concept and dynamic design principle that carries the essence of the Byzantine church. The Framing of Sacred Space highlights significant factors in understanding canopies through specific architectural settings and the Byzantine concepts of space, thus also contributing to larger debates about the creation of sacred space and related architectural “taxonomy.”

Pytanie o klucz do teologii apostoła Pawła

The author of the paper looks for a key to Pauline theology. Scholarsdiffers considerably in this subject that results in sometimes extremelyopposed views on the degree the old and new covenants are related to eachother as well, as on to the degree Paul himself was linked to Judaism afterhis conversion. So far answers given by scholars focus on main themes ofPaul’s Epistles (eschatology, soteriology and so on) or emerge from previouspresumptions on Judaism, but not mainly from the Epistles themselves.The present article points at the concept of the new creation in Christwhich is the background of all themes treated by Paul and links them inone coherent entity.

What Paul Says about the Covenants in Galatians 3–4

The present article explores Paul’s use and meaning of the διαθήκη (diathēkē, “covenant” or “testament”) in Galatians 3–4, as well as the relation between the covenants mentioned or presupposed in these chapters: the Abrahamic promise covenant, the Mosaic law covenant, and the Davidic and eschatological (“new”) covenants. The article first highlights elements that suggest that “covenant” is an important aspect of Paul’s biblical-theological argument in Galatians. Two sections develop the content of these covenants. In the final section, the relation between the covenants is brought to bear upon the covenant and Mosaic law in Reformed theology. A historical-redemptive approach is considered necessary for understanding Paul’s statements on the Mosaic Torah and covenant in Galatians 3–4, as well as in Reformed theology generally.