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?

Robert Bellarmine was one of the pillars of post-Reformation Catholicism: he was a celebrated theologian and a highly ranked member of the Congregations of the Inquisition and of the Index, the censor in charge of the Galileo affair. Bellarmine was also one of the most original political theorists of his time, and he participated directly in many of the political conflicts that agitated Europe between the end of the sixteenth and the beginning of the seventeenth century. Stefania Tutino offers the first full-length study of the impact of Bellarmine's theory of the potestas indirecta in early modern Europe. Following the reactions to Bellarmine's theory across national and confessional boundaries, this book explores some of the most crucial political and theological knots in the history of post-Reformation Europe, from the controversy over the Oath of Allegiance to the battle over the Interdetto in Venice. The book sets those political and religious controversies against the background of the theological and institutional developments of the post-Tridentine Catholic Church. By examining the violent and at times surprising controversies originated by Bellarmine's theory, this book challenges some of the traditional assumptions regarding the theological shape of post-Tridentine Catholicism; it offers a fresh perspective on the centrality of the links between confessional affiliation and political allegiance in the development of the modern nation-states; and it contributes to our understanding of the development of 'modern' notions of power and authority.

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!

The Limits of Reason in Hobbes's Commonwealth explores Hobbes's attempt to construct a political philosophy of enduring peace on the foundation of the rational individual. Hobbes's rational individual, motivated by self-preservation, obeys the laws of the commonwealth and thus is conceived as the model citizen. Yet Hobbes intimates that there are limits to what such an actor will do for peace, and that the glory-seeker - "too rarely found to be presumed on" - is capable of a generosity that is necessary for political longevity. Michael P. Krom identifies this as a fundamental contradiction in Hobbes's system: he builds the commonwealth on the rational actor, yet acknowledges the need for the irrational glory-seeker. Krom argues that Hobbes's attempt to establish a "king of the proud" fails to overcome the limits of reason and the precariousness of politics. This book synthesizes recent work on Hobbes's understanding of glory and political stability, challenging the view that Hobbes succeeds in incorporating glory-seekers into his political theory and explores the implications of this for contemporary political philosophy after Rawls.

Commonwealth Catholicism is the first comprehensive history of the Catholic Church in the State of Virginia. Distinguished historian Gerald P. Fogarty tells the story of Virginia's Catholics in the state's history, from the colonial period to the present. Using archival resources, Fogarty brings to life the events and characters that comprise the Church's colorful and often turbulent history. Catholics in Virginia, as in other parts of the South, were a tiny minority from the beginning and remained so for much of their history. They gathered into small, isolated communities, often without a resident priest. The Catholic population in Virginia was so small, in fact, that there was only one diocese until 1974. Catholics were often suspected of unpatriotic sympathies by their Protestant neighbors and tried to remain unnoticed, blending in, as far as possible, with the prevailing Protestant culture. Full religious tolerance for Virginia Catholics did not come until the Revolution. Reconstructing the available documentary evidence, Fogarty tells the story of these early communities in full detail. Fogarty also brings to life many of the prominent actors in the unfolding drama. Father Matthew O'Keefe, the pastor of the Norfolk region from 1852 until 1886--a period of intense Know Nothing activity--is one example. O'Keefe was asked by two men calling at the rectory door to minister to a dying man. Reaching the Elizabeth River on the edge of Portsmouth, Virginia, the two said that the dying man lay further on. O'Keefe "took a pair of revolvers from his coat, placed the men under citizen's arrest, and marched them into Portsmouth where he turned them over to the sheriff. They subsequently confessed that they had been hired to assassinate him." Commonwealth Catholicism, a considerable accomplishment from one of the most prominent historians of American Catholicism, will remain for many years the definitive study on the subject of Virginia's Catholic heritage.

This survey of intertestamental Judaism illuminates the customs and controversies that provide essential background for understanding the New Testament. Scott opens a door into the Jewish world and literature leading up to the development of Christianity. He also offers an accessible overview of the data through helpful charts, maps, and diagrams incorporated throughout the text to engage his readers.