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222.6 --- 222.6 Livres de Samuel. Les Rois. David. Salomon. Elia. Elisa. Josias --- 222.6 Samuelboeken. Boeken der koningen. David. Salomon. Elia. Elisa. Josias --- Livres de Samuel. Les Rois. David. Salomon. Elia. Elisa. Josias --- Samuelboeken. Boeken der koningen. David. Salomon. Elia. Elisa. Josias --- Bible. --- Criticism, interpretation, etc. --- Israel --- Izrailʹ --- Medinat Yiśraʼel --- Yiśraʼel --- Izrael --- Isrāʼīl --- Israele --- Isŭrael --- I-se-lieh --- Medinat Israel --- State of Israel --- ישראל --- מדינת ישראל --- إسرائيل --- دولة إسرائيل --- Dawlat Isrāʼīl --- Ізраіль --- Дзяржава Ізраіль --- Dzi︠a︡rz︠h︡ava Izrailʹ --- Stát Izrael --- Država Izrael --- Ισραήλ --- Израиль --- Государство Израиль --- Gosudarstvo Izrailʹ --- イスラエル --- Isuraeru --- 以色列 --- Yiselie --- Palestine --- Kings and rulers.
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Christentum --- Abrahamitische Religion --- Abraham --- Islam --- Ibrahim --- Judentum --- Religion --- Opferung --- Isaak --- Rezeptionsgeschichte --- Genesis --- 297.181*1 --- 222.2 --- 222.2 Genesis --- 222.2 La Genese --- La Genese --- 297.181*1 Koran en Bijbel --- Koran en Bijbel --- Dogmatiek --- Exegese O.T --- Koran --- Wereldgodsdiensten --- Jodendom
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"Karl Rahner SJ sah sich mit dem Vorwurf »transzendentaler Überhöhung« der Bibel konfrontiert, welche die konkreten Inhalte der Schrift und der bibelwissenschaftlichen Forschung ignoriere. Dieser Vorwurf ist auch Jahrzehnte nach seinem Tod nie breit aufgearbeitet worden, obwohl es starke Gegenbeispiele gibt. Der Band versammelt internationale Forschende aus Exegese, Dogmatik und Praktischer Theologie, die sich aus ihrer je eigenen Fachperspektive mit dem Verhältnis Rahners zur Bibel befassen und damit erstmals einen umfassenderen Blick auf dieses Thema werfen."
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The last kings of Juda led God's people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God's people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27-30).
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