LITMIR.BIZ

Using a biblical theology method, this book reflects the content of the epistle of Hebrews within its Jewish-Christian context. Within Jewish monotheism, a Two Powers Christology is championed to float a simple missional Trinitarianism. Jesus Christ is also presented as a superior prophet, Davidic king, and Melchizedek priest. Christ initiates the new covenant with his very Jewish atonement in the Day of Atonement pattern, ultimately perfecting believers' conscience (as an Edwardsian Religious Affection) and providing everlasting forgiveness. This provision initiates the believer on a new exodus toward the celestial city within a two-way soteriological framework. To make it to that heavenly goal, the believer must continue in faith. Those who are faithful already begin to experience rest in this life as a foretaste of the kingdom rest to come, when Christ brings in eschatological salvation.

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This book is about stating gospel, especially in the Bible. After surveying historical statements of gospel within their respective soteriology, biblical contexts are explored that identify either: 1) as gospel; 2) promise forgiveness; 3) promise everlasting life; 4) promise kingdom; or 5) promise resurrection with Christ. These five statements indicate the outcomes that are normally associated with the gospel across Christendom. This framework provides legitimate biblical gospel statements within exclusive salvation in Christ. This volume presents and appropriates biblical gospel patterns as a new reformation for fullness of salvation in Christ and His earthly kingdom. This variety of biblical gospel statements provoke: 1) unity around Jesus Christ and God's gracious salvation; 2) toleration concerning rival statements of Christian gospel; and 3) jettisoning unsupported traditional frameworks. For example, ticket Christianity with little or no life change except past faith and an experience prepare Jesus Christ to say to a major section of the church, «Depart from Me, I never knew you!» Better to hear the eschatological Christ say, «Come, blessed of My Father, inherit the kingdom prepared for you from the foundation of the world . . . because to the extent that you did to these brothers of Mine, even the least, you did to Me.»

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Biblical contributors express an oral stage engaging Christianity within a properly basic communal worldview similar to Alvin Plantinga advocates. This approach includes a communal Christian application of common sense realism within a worldview and rhetoric similar to Hillite Pharisaism. Each biblical contributor provided vivid testimony using rabbinic language and thought forms. For example, Jewish-Christian midrash re-appropriates Old Testament quotes and narrative in a new performative pesher manner to present Jesus as the Christ. Moving beyond the word studies of biblical epistemologists, Pharisaic-rabbinic Judaism use of biblical revelation, mystical vision, dream, or audible divine voice frame mystical empiricism similar to William Alston. Non-foundational realism facilitates a communal resilient oral tradition similar to the rabbinics. Additionally, Luke-Acts extensively engages Hellenistic historiographic method and the concept of «witness.» When multiple interpretations occur concerning miracles, epistemic dualistic non-foundational Lockean epistemology emerges to contribute to the authority of communal kingdom testimony. Occasionally, this Lockean approach adds an internal transformation much as Jonathan Edwards modified Locke to set forth his religious affections as a divine virtue epistemology confirming the authentic narrow way through Peircean pragmatism. This internal knowledge provides self-referential confirmation for a personal relationship and filial knowledge. Each of these expressions of knowledge fosters an ultimate Kierkegaardian commitment to the Trinitarian Christian God.

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