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Evangelical Quarterly最新文献

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Devoured by Cannabis: Weed, Liberty, & Legalization, by Douglas Wilson 《被大麻吞噬:大麻、自由与合法化》,道格拉斯·威尔逊著
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204006
G. Haas
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引用次数: 0
New England Dogmatics: A Systematic Collection of Questions and Answers in Divinity by Maltby Gelston (1766–1865), by Robert L. Boss, Joshua R. Farris, and S. Mark Hamilton (eds) 新英格兰教条学:马尔特比盖尔斯顿(1766-1865),罗伯特L.博斯,约书亚R.法里斯和S.马克汉密尔顿的系统性问题和答案的收集(编)
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204005
J. S. Banks
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引用次数: 0
Flat Earths and Fake Footnotes: The Strange Tale of How the Conflict of Science and Christianity was Written into History, by Derrick Peterson 《地球是平的和假的脚注:科学与基督教的冲突如何被写入历史的奇怪故事》,德里克·彼得森著
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204010
Joseph Minich
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引用次数: 0
Does Jesus Endorse Armed Self-Defense in Luke 22:36? 耶稣在路加福音22:36中支持武装自卫吗?
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204004
Timothy Hsiao
In Luke 22:36, Jesus instructs his disciples to buy swords. The best understanding of this passage is that Jesus is endorsing the carrying of weapons for personal protection. This article outlines the self-defense interpretation and defends it against several objections. I then argue that the injunction to buy a sword can be extended to gun ownership as a modern-day application. After making the scriptural case for gun ownership, I then sketch a brief philosophical argument for a strong moral right to gun ownership. Various theological, philosophical, and empirical objections are considered and found lacking.
在路加福音22:36,耶稣指示他的门徒去买剑。对这段话最好的理解是,耶稣支持携带武器来保护自己。本文概述了正当防卫的解释,并针对几个反对意见进行了辩护。然后我认为,购买剑的禁令可以扩展到枪支所有权,作为一种现代应用。在为枪支所有权提供了圣经案例之后,我接着概述了一个简短的哲学论点,说明枪支所有权具有强烈的道德权利。各种神学,哲学和经验的反对意见被认为是缺乏的。
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引用次数: 0
Back matter 回到问题
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204100
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引用次数: 0
According to the Promise 按照承诺
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204001
M. Robinson
This article analyses Paul’s argument regarding the reception of the Spirit and the creation of a new covenantal identity in Galatians 3:1–6:10 so as to illumine the provocative declaration in Gal. 3:28. Some scholars (e.g., Douglas Campbell) read Paul’s words in Gal. 3:28 as a pronouncement of the dissolution of ethnic, social, or gender categories. However, the pneumatological framework spanning from Gal. 3:1–6:10, within which Gal. 3:28 appears, suggests that Paul’s proclamation is concerned with the new covenantal identity forged through the reception of the Spirit which, rather than abolishing, relativises these categories. Thus, when we consider the structure of Paul’s polemic surrounding Gal. 3:28, we find that Paul’s primary concern is the new identity shared in Christ by all believers through the Spirit, not the removal of distinction or dissolution of ethnic, social, or gender categories.
本文分析保罗在加拉太书3:1-6:10中关于接受圣灵和创造新约身份的论点,以阐明加拉太书3:28中挑衅性的声明。一些学者(如道格拉斯·坎贝尔)把保罗在加拉太书3:28的话读作宣告种族、社会或性别类别的瓦解。然而,从加拉太书3:1-6:10跨越的气候学框架(加拉太书3:28出现在其中)表明,保罗的宣告是关于通过接受圣灵而形成的新约身份,而不是废除这些类别,而是相对的。因此,当我们考虑保罗围绕加拉太书3:28的辩论结构时,我们发现保罗主要关注的是所有信徒通过圣灵在基督里分享的新身份,而不是消除种族、社会或性别类别的区分或解散。
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引用次数: 0
In Stone and Story: Early Christianity in the Roman World, by Bruce W. Longenecker 《石头与故事:罗马世界的早期基督教》,布鲁斯·朗格内克著
Pub Date : 2021-12-09 DOI: 10.1163/27725472-09204009
D. Mills
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引用次数: 0
George Bell, Bishop of Chichester: Church, State, and Resistance in the Age of Dictatorship, by Andrew Chandler 乔治·贝尔,《奇切斯特主教:独裁时代的教会、国家和抵抗》,作者:安德鲁·钱德勒
Pub Date : 2021-09-20 DOI: 10.1163/27725472-09201017
Blair Waddell
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引用次数: 0
Under the Influence 受影响
Pub Date : 2021-09-20 DOI: 10.1163/27725472-09202001
Ben Harris
This article presents evidence to support an entirely new approach to uncovering the literary structure of the Gospel of Luke and the Acts of the Apostles, a subject which continues to attract attention and divide opinion. It draws on a field of Classical Studies that, although abundant in terms of written sources, remains understudied: ancient pharmacology. At its heart is the established four-part definition of the structural features of medical recipes for composite drugs, and an attempt to demonstrate their influence on the compositional model employed by the author of Luke–Acts. The model is first defined with reference to medical writing in antiquity, before its practical outworking is explored in the Gospel proem (i.e. the formal presentation of the work to its audience). The application of the model in individual pericopes, as well as its extension across two series of pericopes, is then examined within the narrative of the work itself.
这篇文章提出的证据,以支持一个全新的方法来揭示路加福音和使徒行传的文学结构,一个主题,继续吸引关注和分歧的意见。它借鉴了古典研究的一个领域,尽管在书面来源方面丰富,但仍未得到充分研究:古代药理学。其核心是对合成药物的处方结构特征的既定四部分定义,并试图证明它们对《路加-使徒行传》作者所采用的合成模型的影响。该模型首先根据古代的医学写作来定义,然后在福音问题中探索其实际工作(即向其受众正式介绍工作)。模型的应用在个别的pericopes,以及它的扩展跨越两个系列的pericopes,然后在工作本身的叙述中进行检查。
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引用次数: 0
Giving or Receiving Gifts? 送礼物还是收礼物?
Pub Date : 2021-09-20 DOI: 10.1163/27725472-09201002
C. Fields
The severity of difficulties surrounding Paul’s use of Psalm 68:18 in Ephesians 4:8 is well known. I argue that Ephesians 4:8 is best understood as an instance of Paul quoting Psalm 68:18 against a broader canonical backdrop, putting the themes of Psalm 68 in dialogue with other portions of the OT (especially Numbers 8) while engaging in typological and christological reflection on the nature of the church as a diversely gifted community. I make this argument by evaluating seven major interpretive options for understanding Paul’s use of the OT here. I then assess the two most promising options by examining Psalm 68 in its relation to Judges 5 and Numbers 8 and by investigating the extent to which these canonical co-texts might have informed Paul’s appropriation of the psalm, concluding that more attention should be given to the possibility that Paul is engaged in a christological reading of Numbers 8.
保罗在以弗所书4:8中使用诗篇68:18的困难是众所周知的。我认为以弗所书4:8最好被理解为保罗在更广泛的规范背景下引用诗篇68:18的一个例子,将诗篇68的主题与旧约的其他部分(尤其是民数记8)进行对话,同时对教会作为一个具有不同天赋的群体的本质进行预表和基督论的反思。我通过评估七个主要的解释选项来理解保罗在这里对旧约的使用。然后,我通过考察诗篇68与士师记5章和民数记8章的关系,以及调查这些经典文本可能在多大程度上告诉保罗对诗篇的引用,来评估两种最有希望的选择,结论是应该更多地关注保罗对民数记8章的基督论解读的可能性。
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引用次数: 0
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