Encounter with God by Duncan B. Forrester

By Duncan B. Forrester

An ecumenical advent to the learn of Christian worship which emphasises the complimentarity of be aware and Sacrament and the solidarity of theology and perform, and considers where of worship within the sleek age. it truly is particularly designed for these, of varied traditions, who're getting ready for the ministry or who take part on a regular basis in worship and want to deepen their realizing.

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The reader s are invited to 'draw near ' an d 'b e built ' lik e livin g stone s int o a spiritual house, to be a holy priesthood an d t o offer spiritua l sacrifices acceptable t o Go d throug h Jesu s Chris t (2:4—5) . Other s dis obeyed th e wor d o f God an d fo r thi s the y shall be punished . The readers , o n th e contrary , sinc e the y obeyed th e wor d o f God, ar e a chose n race , a roya l priesthood , a hol y nation , God's ow n people: i n other words , being unite d wit h Jesus in obedience t o God's word and purpose , the y are with hi m on e temple and one priesthood.

Moreover , all thes e 13 436. M Cf. W . Eichrodt , Theology o f th e Old Testament, vol . 1 , Londo n 1961 , pp . 392 L . Sabourin, Priesthood: A Comparative Study, Leide n 1973 , p . 102 . 22 Encounter with God writings, including the most ancient such as the Pauline epistles, are dependen t upo n a strea m o f preaching an d theologizin g the growth of which predates th e writings themselves. As R. Daly points out , althoug h th e chronolog y o f th e Ne w Testament is b y no w fairl y wel l established an d th e line s o f theologica l growth ar e becomin g increasingl y recoverable , no t enoug h work ha s a s yet been don e t o allo w even th e bes t exegesi s t o avoid altogethe r th e circularit y o f arguments.

M Origen, Against Celsus, book VIII, chapter 17 . 32 32 Encounter with God The early Church was often accused also of atheism, that is of the absenc e o f belief i n th e Stat e gods , and therefor e o f subversion an d civi l disobedience . Th e accusation , th e Father s argued, was deeply unjust : absence o f belief i n th e Stat e god s did no t a t al l involv e an y suc h consequences . S o Tertullia n (after A D 220) could firmly state that Christians everywhere did indeed 'invok e on behal f o f the safet y o f the emperor s a God who is everlasting, a God who is real, a God who is living .

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