Abraham Kuyper (1837 - 1920) is a significant figure in the history of the Netherlands and one of the most remarkable figures in the annals of Calvinism. Kuyper celebrated the Reformed founders, subscribed heart and soul to their teachings, and worked ceaselessly to restore their authority in an age that had either forgotten them or contradicted their word. From their theology, Kuyper extruded a whole worldview, and by that worldview he hoped to refashion the politics, scholarship, art, and social arrangements of his time. "Calvinism" was his soul and system, the purest form of Christianity, the treasure of the past, the hope of the future. This anthology, published in the centennial year of Kuyper's famous Stone Lectures, gathers sixteen key writings by Kuyper never before available in English. Included are his definitive statements on politics, education, culture, and the religious currents and social problems of his time. Also included are Kuyper's own conversion narrative, his critiques of Modernism and of Holiness theology, his proposals on common grace and Calvinist politics, his reflections on a culture in thrall to pantheism and evolution, and his classic address on "sphere sovereignty." In his introduction, editor James Bratt sets Kuyper's work in its 19th century context and shows the relevance of his ideas to contemporary debates on modernism, evangelicalism, and fundamentalism. Bratt also provides helpful explanatory notes and a brief introduction to each piece. Photographs, cartoons, and short excerpts from some of Kuyper's better-known works make this an attractive volume that will stand as the definitive Kuyper anthology for years to come.
Given the many excellent editions of Samaritan writings (e.g. The Pentateuch) in recent years, the need was felt for a comprehensive dictionary of Samaritan Aramaic. Abraham Tal’s Dictionary of Samaritan Aramaic, the first dictionary of its kind, contains the vocabulary of the Aramaic dialect in which the Samaritans composed their texts, from the beginning of their literature in the fourth century C.E. when Aramaic was the community’s vernacular, until the end of the use of Aramaic in the eleventh century, when it was replaced by Arabic. Over a period of more than fifteen years the author has exhaustively collected material form the Samaritans’ translations of the Pentateuch, their liturgy, literary compositions, chronicles, etc., as presented in the growing corpus of scholarly editions. Comparative material from adjacent Palestinian Aramaic dialects is adduced where functional. With ample linguistic and textual notes. Particularly important for the study of Aramaic Jewish and Christian sources composed during the Roman and Byzantine periods in the Land of Israel, and an absolute must for Biblical Scholars. Entries in Samaritan-Aramaic (Hebrew block script); English translations; Hebrew translations; bibliographical abbreviations, etc., in English.
The Prophets is widely recognized as a masterpiece of biblical scholarship. Heschel attempts to understand the thoughts, feelings, and impressions of each of the prophets, presenting the reader with a sense of their very being. He effectively achieves a balance between the objective supernatural and the subjective human situation, and presents a unique discussion of Amos, Hosea, Isaiah, Micah, Jeremiah, and Habakkuk and their particular challenges and journeys. In the second part of the book, Heschel addresses such subjects as pathos, wrath, sympathy, ecstasy, psychosis, and prophetic and poetic inspiration, and in so doing offers a new contribution to the philosophy of religion. The Prophets is both scholarly and devotional, an indispensable part of an in-depth understanding of the Hebrew Bible.
Historical-critical scholars have often thought that writing a coherent theology of Isaiah 56-66 is impossible because it contains such historically and ideologically diverse materials. A canonical approach to the chapters is, however, open to considering Third Isaiah as a complex but coherent theological unity. Leaning on this approach, Abraham Oh constructs a theology of Isaiah 56-66. Arguing that the theology of Third Isaiah has eschatology (both prophetic and apocalyptic) at its core, he identifies four major themes and explores their significance through four key texts (56:1-8; 59:15b-21; 60:1-22; 65:13-25). The covenant concept (56:1-8) forms a framework for the eschatology in these chapters. People are invited to walk in the covenant, which is worked out as eschatological salvation. The coming of YHWH as the Divine Warrior initiates the eschatological era (59:15b-21) and, bringing judgment, restores the covenant. As the Temple-city-paradise (60:1-22) into which the nations flow, the glorified Zion is the eschatological fulfilment of the covenant, Zion, and Servant traditions. The New Heavens and Earth (65:13-25) is a return to the primordial paradise, where the natural world is restored, as the problem of sin is resolved.
God's Gifts for a Fallen World Common Grace is often considered Abraham Kuyper's crowning work, an exploration of how God expresses grace even to the unsaved. Kuyper firmly believed that though many people in the world will remain unconverted, God's grace is still shown to the world as a whole. In this third and final volume of Common Grace, Kuyper brings his argument to its logical completion by turning to practical implications. With detailed explorations on matters of church and state, family, upbringing, and society, Kuyper provides practical guidance for all who desire to flourish within the created order, a world in which God's grace is generously given to all.
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