Some scholars have plausibly argued that the Enlightenment’s preoccupation with the problem of knowing was a direct product of the Lutheran and Reformed “theologies of the Word” that emerged from the Reformation…
According to the New Testament, a pagan who becomes a follower of Jesus and enters the Kingdom of Heaven (in conservative Christian parlance, “gets saved”) becomes part of the Commonwealth of Israel.
From the early centuries of the Christian era to our day, expositors of the Gospels have struggled with Jesus’ teachings on the Kingdom of Heaven, particularly with their temporal dimension. Will the Kingdom of Heaven appear one day in the future when the Son of Man suddenly comes? Or, has it been germinating like a seed with much potential for growth? Perhaps as C. H. Dodd suggested, it should be described as both realized and eschatological: germinal in reference to the past (and present), but explosive in regard to its coming manifestation.
One of the strongest impressions I have from my first year in Israel (1963-1964) was taking part in a Passover Seder (the joyous home celebration of Passover). It happened that during this first year in Israel my first contact with the Jewish people took place—there were no Jews living in Cleveland, Oklahoma, where I grew up.
The following article is an attempt by the author to explain and correct an unfortunate choice of terminology early in his career. That poor choice may have influenced others as they were formulating their own ideas on ancient Jewish hermeneutics. While doing so, they tapped a rather startling source in support of their conclusions.
Regarding your article “‘Jehovah’—A Christian Misunderstanding” that appeared in the November-December 1991 issue of Jerusalem Perspective, you indicate that Galatinus gave the Church “Jehovah” as a misnomer for the name of God (p. 6). It is my understanding that this happened much earlier.