This important work is a detailed biblical investigation of the relationship of Jesus to the one God of Israel. The authors challenge the notion that biblical monotheism is legitimately represented by a Trinitarian view of God and demonstrate that within the bounds of the canon of Scripture Jesus is confessed as Messiah, Son of God, but not God Himself. Later Christological developments beginning in the second century misrepresented the biblical doctrine of God and Christ by altering the terms of the biblical presentation of the Father and Son. This fateful development laid the foundation of a revised, unscriptural creed that needs to be challenged. This book is likely to be a definitive presentation of a Christology rooted, as it originally was, in the Hebrew Bible. The authors present a sharply-argued appeal for an understanding of God and Jesus in the context of the original Christian documents. For additional information visit the author's website at www.restorationfellowship.org.
Karl Hefele's 'Conciliengeschichte' was one of the most significant works of Catholic historical scholarship in the nineteenth century. William Clark's translation presents the first two and a half volumes of Hefele's study, up to the Second Council of Nicaea (the German original is nine volumes, through the year 1536). This study marked a new stage in the study of conciliar action.
This is a multi-view book in which representatives of differing viewpoints make a positive statement of their case, followed by responses from the others, and concluding with a rebuttal by the original author. The topic at hand in this book is the identity of Jesus (also known as Christology). What is the meaning of Jesus's identity as "the Son of God"? Charles Lee Irons argues that the title "Son of God" denotes his ontological deity from a Trinitarian perspective. Danny Andre Dixon and Dustin R. Smith challenge this view from two different non-Trinitarian viewpoints. Smith argues that Jesus is the authentically human Son of God, the Davidic Messiah, who did not possess a literal preexistence prior to his virgin birth. Dixon argues that Jesus is God's preexistent Son in the sense that God gave him life or existence at some undefined point prior to creation. The authors engage the topic from the perspective that reverences the authority and inspiration of Scripture as the final arbiter of this debate. The literature of early Judaism is also engaged in order to try to understand the extent to which the New Testament's Christology may have been influenced by or operated within the context of Jewish conceptions of divine secondary beings as agents of God.
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