Easily the most important advance in Judeo-Christian relations in 100 years, Commonwealth Theology (CT) cuts across denominational divisions to reveal God's plan for the Church and the Jews. CT is based on a more literal interpretation of the Scriptures. Interpretations have, since the 2nd century, been influenced by man's philosophy and politics. Beyond the basics of Christian salvation, mainstream theologies are at odds. Catholic, Reform, and Evangelical interpretations of Bible prophecy don't agree because they have all overlooked the obvious. Is it possible that the truth has been concealed for nearly 2,000 years? The clash of mainline Christian views is, in itself, proof that something has gone wrong. The surprising solution that will unite God's people has been right there in God's Word all along. In January 2018 Douglas W. Krieger premiered his groundbreaking work, "Commonwealth Theology: An Introduction." Joined by Bible researchers, Dr. Douglas Hamp, Dr. Gavin Finley, and Chris Steinle, "Essentials" expands the application of Commonwealth Theology to address even more aspects of biblical theology - areas of theology which have either been ignored or contradicted within mainstream theologies. Indeed, CT reaffirms the truly biblical tenets of both Catholic-Reformed and Dispensation Theology, while resolving Christendom's greatest areas of conflict by examining these heretofore enigmas in the light of Commonwealth Theology. "Essentials" is presented in two main sections: Elements of Commonwealth Theology; and, Commonwealth Eschatology. Following the introduction, which lays out the need and benefits of CT in defining the relationship between the Jews and the Church, the "Elements" section summarizes the core theological basics from Krieger's initial work; as well as covering new insights from all four of the authors. Some of the elements of CT expounded in the first sections include: Krieger's analysis of mainline Christianity's treatment of the Jews in terms of "Distinction" and "Separation"; Comparisons of Reformed, Dispensational, and Commonwealth Theology; The peace and unity purchased by Christ with implications for Gentiles and Jews; The plight of the two houses of Israel and the significance of the scattered Northern Kingdom; The mystery hidden but revealed in the New Testament; The import of the Jerusalem Council; Heresies adopted by the Early Church; False juxtaposition of Law and Grace; The Breach of Jeroboam; The two offices of Melchizedek; and, Israel's divorce and remarriage. Part II: Commonwealth Eschatology contains, among other topics: How to reconcile partially fulfilled Messianic prophecies; The thematic view of Revelation; The Future 70th Week; The Gentile connection to Jacob's Trouble; Analysis of the Resurrection/Rapture; and, What happens on the Day of the Second Coming?

"This book is about the attempt of Orthodox Jewish Zionists to implement traditional Jewish law (halakha) as the law of the State of Israel. These religious Zionists began their quest for a halakhic sate immediately after Israel's establishment in 1948 and competed for legal supremacy with the majority of Israeli Jews who wanted Israel to be a secular democracy. Although Israel never became a halachic state, the conflict over legal authority became the backdrop for a pervasive culture war, whose consequences are felt throughout Israeli society until today. The book traces the origins of the legal ideology of religious Zionists and shows how it emerged in the middle of the twentieth century. It further shows that the ideology, far from being endemic to Jewish religious tradition as its proponents claim, is a version of modern European jurisprudence, in which a centralized state asserts total control over the legal hierarchy within its borders. The book shows how the adoption (conscious or not) of modern jurisprudence has shaped religious attitudes to many aspects of Israeli society and politics, created an ongoing antagonism with the state's civil courts, and led to the creation of a new and increasingly powerful state rabbinate. This account is placed into wider conversations about the place of religion in democracies and the fate of secularism in the modern world. It concludes with suggestions about how a better knowledge of the history of religion and law in Israel may help ease tensions between its religious and secular citizens"--

Commonwealth Theology-An Introduction-is about 2,000 years overdue. It is fashioned to highlight the RESTORATION of the Two Houses of Israel: Judah and Ephraim. It emphasizes the RECONCILIATION of this One Stick in the hand of YHWH and of the coming Messianic Age. In so doing it unravels the two primary theological systems of our day: Replacement/Rejection Theology and Dispensationalism. It calls for a radical and agonizing reappraisal of why Paul uses Ephraim in Hosea to explain the plan and purpose of the Almighty in displaying His mercy on us ALL, whereby ALL ISRAEL shall be delivered by the DELIVERER Who shall roar out of Zion. This is not Identity theology. This is the Awakening! "In the latter days you will consider it" (Jeremiah 30:24b; Ezekiel 37:15-28). When we read Ephesians 2:11-22 we understand that the expressions "without Christ, being aliens from the commonwealth of Israel" and "now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God" (vss. 12 and 19) suggests to us that our previous status as "aliens, strangers, and foreigners" had everything to do with this "Commonwealth of Israel." But now, we who once were "without Christ" no longer have those designations, but are now considered as "fellow citizens with the saints and members of the household of God" (vss. 12 and 19). To assert that the "blood of Christ" (vs. 13) had nothing to do with this inclusion into the Commonwealth of Israel is a jaded reading of the text. There is the pernicious and stultifying tendency in the minds of some to suggest that entry into the Commonwealth of Israel is not at stake here. The notion that the blood of Christ brings us into Christ Jesus Himself-into His "one body through the cross" (vs. 16) and that this is separate and apart from bringing us, as well, into the Commonwealth of Israel, is simply NOT justified by the plain reading of the text. The context is altogether too clear in that the reference after the mentioning of the "one body through the cross" we read: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God" (vss. 16 and 19). What Paul is emphasizing is abundantly clear: Through the "blood of Christ" - "through the cross" (vss. 13, 16) we have moved from our previous status as aliens, strangers, and foreigners to full-blown legal citizens of the Commonwealth of Israel and are now within a new polity (state, authority, jurisdiction, administration-the amplified meaning of the word "commonwealth"). Once we were "strangers from the covenants of promise" - we had "no hope" and we were "without God in the world" - but now through His blood we "have been brought near." "Near" to what? To the Commonwealth of Israel-"with Christ" we are included in the Commonwealth of Israel . . . without Christ we once were aliens. NO MORE; through His blood we who once "were far off have been brought near by the blood of Christ" (vs. 13). Many prickly theological issues concerning Israel, the Ekklesia (aka, the Church) and the Nations is carefully laid; however, the text is decidedly introductory to this most ambitious effort. We delve into the the "breaking of the Two Staffs" - Beauty and Bonds or Favor and Unity as found in Zechariah 11 and how these Staffs played out in the Early Church in her relationship with Judah-Israel. An exhaustive commentary is given concerning the Two Witnesses of Revelation 11 - for they are corporate witnesses: Israel (the Two Olives Trees) and the Ekklesia (the Church) as the Two Lampstands. Issues related to the 33-years of deportations of the 10 Northern Tribes and how they were swallowed up of the Nations, by Assyria, and NOT by Judah. Why, at the "last days" the Sticks of Judah and Ephraim shall once again, in the hand of the LORD, be brought together!

Has God abandoned Israel? Has the Church “replaced” Israel? What does the Bible say? As we watch the world events, it is clear that Israel is following her prophetic scenario, and a new chapter is about to be written—and there may be a big surprise on our near horizon!

Rosman shows the influence of the Jews on economic, social, and political life in the Polish, Ukrainian, and Belorussian territories, and offers new perspectives on their relations with magnates. He draws on Polish, Hebrew, and Yiddish sources and literature to detail the socioeconomic development of early modern Europe's largest Jewish community.

According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation. During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light. Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.