Theology

Daniel 8 is one of the most important chapters from the book of Daniel, having special implications for the understanding of the great cosmic conflict between Christ and Satan, with the Sanctuary as the battlefield. This paper, as the first part of a two-part series, introduces the discourse analysis method of Alviero Niccacci, which will be applied to interpreting Daniel chapter 8. Niccacci considers that the Hebrew verbal system is the key to deciphering a text unit. At the basis of his theory there are two building blocks. First, the function of a Hebrew verbal form is determined by its position in the clause creating verbal or nominal clauses. Secondly, Niccacci develops three linguistic levels in the Hebrew text: (a) the differentiation between narrative and discourse is the linguistic attitude; (b) the prominence in a text emphasizes the foreground or the background and (c) the linguistic perspective which comprises the recovered information, the zero degree and the anticipated information. These two building blocks organize the text, making it easy to follow the transitions between the various forms/constructions. The analysis of these transitions helps the researcher better understand the syntactical connections between various levels of the text and the flow and the communication of ideas as the author intended, inspired by the Holy Spirit. This first part analyzes the first four verses of Daniel 8, leaving to the second part the analysis of the rest of the chapter at the grammatical and the syntactical levels with the resulting implications.

This article is an introductory study in the philosophy of Time, trying to explore the biblical understanding of Time, as it appears in Genesis 1-3. The author states that Time is defined by God in its relation to Reality (Creation). With the Creation "day" featuring as a measurement unit, Time is closely connected with the events taking place within it. Before the Fall, there was no separation between the perception of Reality (phenomenon) and its own intrinsic nature (noumenon). For the Edenic humans, the Sabbath was given as a gift through which the past aspect of Time became a part of the present Reality. When the demonic snake redefined the relation between Time and Reality, there occurred a fracture between the perception of Reality and Reality itself. God had to intervene by administrating the events in human time so that He can restore the Reality as it was at the beginning.

Among the apocalyptic symbols that excited the imagination of the commentators are the seven bowls from Revelation 15-16. Usually interpreters approach this imagery by looking at the Old Testament, Jewish, New Testament, or the historical-cultural setting. This article explores the seven bowls within Revelation's own symbolic tapestry. It uses intratextual analysis of Revelation's own symbolic language in order to understand the meaning of the seven plagues. The article has two parts. This first part presents the background tapestry of the seven bowls. It argues that the hymn of Revelation 15:3-4 is a key passage for understanding the plagues. Also, it analyses the terms used for the plagues, the wrath of God, and the pouring of the bowls, in order to clarify their contextual significance.

There are various readings of the expression ἀπὸ κυρίου πνεύματος (2 Cor 3:18). The syntax permits several ways of translating it. Among these, (1) from the Lord of the Spirit, (2) from the Spirit of the Lord, (3) from the Lord, the Spirit, (4) from the Lord who is the Spirit, (5) from the Lord who is Spirit, (6) from the Spirit who is the Lord, (7) from the Spirit, who is Lord, (8) from the Spirit, who is from the Lord. Facing this semantic plethora, it becomes obvious that the context needs to be taken into account in order to arrive at a satisfactory meaning. For this, several steps are taken. First, the meaning of the terms πνεῦμα and κύριος in 2 Corinthians 3 is explored. Second, similar constructions are analyzed. Third, the role of the expression in Paul’s argument in 2 Corinthians 3 is investigated. The purpose of these three steps is to find a translation that best suits the context. The paper argues that the meaning of ἀπὸ κυρίου πνεύματος is from the Spirit, who is the Lord.

It is clear from the way Genesis 3 has been constructed that a cosmic conflict is implicit in the narrative. One of the combatants, the serpent, appears to be part of God's good creation, but when he receives the ability to speak it becomes clear that it is not a mere serpent anymore. It has become a sort of medium for the actions of a personal evil being who is motivated by hostility against God and His creation. From its argumentation, the "demon-in-the-serpent" is deliberately distorting God's order, attacking in this way God Himself. God's response is one which implies conflict and warfare. That is, He promises to instill enmity against the serpent in those who will accept His moral order and, in the end, He will crush irrevocably the head of the "demon-in-the-serpent".

This article brings the doctrine of sin as expressed in Melanchthon’s theological writings into foreground. It argues that the doctrine of sin is foundational for his theology. By pointing at the dynamic relationship between the doctrines of sin and the doctrines of God and of man, this study enriches the understanding of Melanchthon’s theodicy and free will. The first part explores Melanchthon’s understanding of sin. First, it describes his hamartiology. Second, it indicates the relationship between his doctrine of sin and the doctrine of God. It reveals that the hamartiological discussion structures Melanchthon’s theodicy. Third, this article analyzes the impact of sin on anthropology. It points out that only when the relation between sin and human heart is clarified, the concept of “will” is better apprehended. The second part overviews the Adventist hamartiology and explores the impact of Melanchthon’s understanding of sin upon three Adventist approaches.

This is the second part of an intratextual analysis that explores the seven bowls within Revelation’s own symbolic tapestry. It uses Revelation’s own symbolic language in order to understand the meaning of the seven plagues. This part focuses on the description of the bowls and also on the pouring out of the wrath of God through the first four bowls. In the first bowl, the earth-dwellers are directly affected by the sore plague, which torments them. In the second bowl, the economic infrastructure of Babylon, represented by the sea, is destroyed. In the third bowl, the power infrastructure of Babylon and its source, represented by the rivers and the springs of waters, is destroyed. In the fourth bowl, the light of witness, which is attacked so virulently by the evil triad and their followers, turns against the people revealing their unwillingness to repent. As such, the elements judged in the first four bowls point to the human support given to the persecuting powers of Revelation 12-13.

The problem of meaning is central to biblical hermeneutics. As the meaning of individual passages is profiled against the tapestry of the biblical conceptual framework, the reader needs to move beyond the traditional separation between semantics and pragmatics to grasp the meaning of a text. Cognitive linguistics offers the means to connect the conceptual framework of the Bible with the conceptual framework of the contemporary reader. The present study evinces the usefulness of such an approach by analyzing the conceptu-alization of theological knowledge formation as reflected by the linguistic unit ‫,ידע‬ "to know" in the Hebrew Bible. After introducing cognitive linguistics and its application in biblical studies, the cognitive analysis follows four steps to outline the schematic meaning of knowing god. The linguistic unit analyzed here conceptualizes the embodied human awareness of the divine realm by acquaintance with divine revelatory actions, according to a prototypical scenario. The study concludes with several epistemological implications that outline a minimal model of theological knowledge formation in the Hebrew Bible.

The doctrine of salvation is central to Christian theology. In the past, theologians used several typologies to classify the diversity of soteriological models, without much success in proffering a broader integrative perspective. The present article attempts to fill in this gap. After presenting an overview of some current soteriological typologies, it analyzes the main paradigms to pinpoint the common anthropic limitation that restricts their comprehensiveness. The solution to the sin problem needs to be explored in a cosmic context in which a delicate equilibrium between divine holy love and creaturely freedom is present. The plenary cosmic model suggested here has five biblically-derived facets that better fuse the insights of the main soteriological paradigms. This model endeavors to cast more light on God's character in his relationship with the world.

From the Editors' Introduction (xxix-xxx):

"In chapter 21, 'The Three Angels’ Messages as the Teleological Principle of the Adventist Theological System,' Dan-Adrian Petre argues that Adventist theology is based on a historicist understanding  of the apocalyptic prophecies. Petre offers an overview of the Adventist  theological system and its cognitive, hermeneutical, and methodological  principles. He introduces the three angels’ messages as the teleological principle and discusses the doctrinal development and theological content of the three angels' messages. He emphasizes the eschatological interconnectedness that reinforces the teleological character of the three angels' messages."

In the Adventist theological system, the Sabbath has a key role, functioning as the neural network of the body of beliefs. As such, it delivers eschatological energy to the entire system. The present article outlines several eschatological dimensions of the Sabbath according to the major categories of systematic theology: theology proper, anthropology, soteriology, ecclesiology, and eschatology. After presenting the eschatological overtones of the Sabbath evinced in Exodus 20:8–11, the eschatological relation of the seventh day with each doctrinal category is analyzed. The article concludes that, as the eschatological insignia of the Adventist theological system, the Sabbath embodies a multifaceted and rich theological significance.

En el sistema teológico adventista, el sábado tiene un papel clave, funcionando como la red neuronal del cuerpo de creencias. Como tal, entrega energía escatológica a todo el sistema. El presente artículo describe varias dimensiones escatológicas del sábado según las principales categorías de la teología sistemática: teología propiamente dicha, antropología, soteriología, eclesiología y escatología. Después de presentar los matices escatológicos del sábado evidenciados en Éxodo 20:8-11, se analiza la relación escatológica del séptimo día con cada categoría doctrinal. El artículo concluye que, como insignia escatológica del sistema teológico adventista, el sábado encarna un significado teológico rico y multifacético.

The farewell discourse (John 13:31-16:33) is a key hermeneutical text in the Gospel of John. It helps the reader understand the significance of Christ’s death, resurrection, and ascension, and its impact on the post-Easter Christian community. The first part of the discourse (John 13:31-38) was recently analyzed from various perspectives. Yet, while the text unit has been charted, the various linguistic signals placed in the text by the writer are not fully analyzed. This analysis is needed for an adequate mental representation that accords with the writer’s intended message. The purpose of this paper is to apply Stephen H. Levinsohn’s discourse analysis method to John 13:31-38 to outline an adequate mental representation regarding this passage. Despite some limitations inherent to a bottom-up approach, this method has several hermeneutical contributions. First, it offers ample support for the coherence of the text. Second, based on the constituent order, it helps the reader choose between existing interpretations. Third, this method clarifies the role of the historical present coupled with participant reference. The Johannine biblical-theological horizon of the reader can be broadened by Levinsohn’s methodology.

Dan-Adrian Petre explores the concept of perfection within the Bible and analyzes the current Adventist discussions from this perspective. He underscores that perfection is not achieved through human performance but is mediated by Christ, possessing an “already/not yet” character. He then turns to the Last Generation Theology, highlighting areas of agreement and significant differences from the biblical testimony. In doing so, the chapter furnishes a framework for navigating complex subjects like Christian perfection.

Job 31 is one of the passages of the Old Testament that has aroused the interest of researchers both from a linguistic and theological point of view, as well as from an ethical perspective. Being part of the last soliloquy (chapters 29-31), this chapter represents the petition submitted by Job to God (Job 31:35) in order to receive a response to his tragic and perplexing situation. If in the book' s prologue the description of Job is summed up in the words: ere is none like him on the earth, a blameless and upright man, one who fears God and shuns evil (Job 1:8), in his last answer, Job, without knowing anything about heavenly dialogue, exemplifies in detail God' s description before the heavenly council. Job 31 is an ethical epitome both as system of moral values described in the text, and as a moral example offered by a person.

Divine Blessing as the Source of Human Rights. A Study from the Book of Genesis. Throughout history, the struggle for the establishment and recognition of human rights has been marked by bold and courageous demonstrations by individuals and masses of people. What in today' s civilised society is taken for granted in this area was built in the past through heroism to the point of sacrifice. But is this a merit of human nature and human aspirations, or do elements that transcend our existence lie at the basis of human rights? This paper seeks to highlight the link between divine blessing, as captured in the book of Genesis, and human rights.

The Human Being as An Ethical Agent-The Need for Transcendental Validation of The Ethics of Virtue (Job 31 as An Example). The ethics of excellence, often referred to as the ethics of virtue, considers how one can achieve excellence by cultivating different moral virtues. A person is virtuous when he chooses the right path from his own disposition. For the contemporary man, the image of the ethical agent discovered in Job 31 may be a moral landmark insofar as the moral values encountered here cross the line of time and space. If in Job 31 it is sought a transcendental validation of the behavioral ethics manifested by the central character of the book, in contemporaneity, in order to pass over what ethicists call Tragödie der Sittlichkeit, we need to define the virtues in terms of truth and meta-epistemology. From this perspective, the virtues discovered in Job 31, such as loyalty, authenticity, integrity, honesty, and altruism, are compatible with the contemporary perspective on the philosophy of moral virtue.