91 THE KINGDOMOFGOD, ’UTOPIA’ AND THEOCRACY Mary Ann Beavis St. Thomas More College Saskatoon, SK, Canada ABSTRACT While the phrase ’the kingdomofGod’ has obvious political overtones, its use by Jesus has most often been interpreted in social, eschatological and theological terms. This
The parable of the unjust steward in Luke 16:1-13 is a unity which teaches faithful stewardship of material possession against an eschatological backdrop. This interpretation is confirmed by examination of the pericope itself and progressively wider levels of context within Luke's Gospel.
Chapter one provides a history of recent interpretations of the parable (nineteenth and twentieth centuries) as background for the ensuing study. Detailed exegesis of Luke 16:1-13 itself is found in chapter two. The investigation is broadened in chapter three to include the immediate and broader literary contexts (Luke 15-16 and 9:51-19:44, respectively). Chapter four examines the theological context, in particular the themes of riches and poverty and the kingdom of God. Chapter five summarizes the major conclusions of the book.
The book is a thorough summary of the literature on the parable, the central section, and the themes of riches and poverty and eschatology in the third Gospel.
The OT contains only a few late references to the kingdomofGod. The terms used—Heb. mĕlûkâ, malkût, mamlākâ; Aram. malkû, šolṭān, all meaning “kingdom,” “kingly rule,” or “empire”—show that what is meant is God’s royal rule or dominion. None of these well-attested terms, however, is
[German Version] I. Old Testament – II. Early Judaism – III. New Testament – IV. Historical Theology and Dogmatics – V. Social Ethics Although English Bibles have generally used kingdomofGod to render Heb. מַלְכּוּת/malkût and Gk βασιλεία/basileía with a divine subject (genitive), some modern
Introduction The kingdomofGod has been discussed and debated extensively in biblical scholarship, though seldom for its value as a sacred space. When viewed in this light, it has the potential to contribute to our broader understanding of religion, specifically how experiences of space form part
The “kingdomofGod” is of great importance in the preaching of Jesus and in early Christian literature (Klein, 1970; Vanoni & Heininger, 2002). It is a concept that is rooted in Israel’s ancient scriptures, a concept that in the time of Jesus had developed in new ways largely in response to Israel
metaphorical language, but that it is something different. The visionary leg of the comparison seems to be all that is left. Luke’s relentless “kingdom of heaven/God” language insists “the kingdomofGod has come to you” (11:20). What begins as a vision, what metaphor allows, ends as reality; the scaffold of
THE KINGDOMOFGOD by J.C. O'Neill Edinburgh In New Testament studies, perhaps the most influential sentence ever written has come from Gustaf Dalman: 'There can be no doubt whatever that in the Old Testament and in Jewish literature the word when applied to God always means "kingly rule" and
over the above-mentioned relationship by using two key categories of Hobbesian theology – the kingdomofGod and potentia Dei – which allow us to reconsider the limits of political sovereignty. 2
I. Determinism and Divine Prescience: Hobbes against the Theory of Liberty
The theme of potentia