As both chemist and priest your scribe believes that the current gap between science and religion can be bridged largely by revelation. Revelation is a select part of religion, often beyond the ken or competence of qualified science. Types of revelation comprise the manifest supernatural and prophecy, fulfilled prophecy supporting what is yet to be fulfilled. The book offers answers and asks a variety of questions. This book is written in four sections, each with chapter-like and numbered subsections: Section 1 the most scriptural and salvational Section 2 the most prophetic or revelatory Section 3 the most scientific and integrative knowledge Section 4 the most semantic and hypothetic Section 1 Scripture, Old and New Testament, appears to be a rich source of revelation and other reliable spiritual reality. Its integrity distinguishes divine and human reporting, also religion versus irreligion. Jesus' early advent fulfilled dozens of Old Testament prophecies; divine evidence for the reliability of its revelation. Scripture reveals that Jesus of Nazareth walked among us, both man and God. Section 2 Section 2 comprise a commentary upon the Revelation to John. The prophecy concentrated therein is mysterious in part yet relatively ordered and culminating. It helps to organize other prophecy revealed in Scripture. And it serves to guide our on-going participation with the ascended Christ as Lord. Prophecy reveals that God has operated mightily in and on history, that he has revealed essential parts of his plan and care for mankind. Section 3 Without religion, science, particularly inanimate science, tends to support determinism, also a relatively rigid causation or rationalism. Science develops knowledge more than understanding. Section 3 attempts to assemble salient science together with a minor proportion of related hypotheses. Your scribe believes that God's concern and involvement and control of life is more intimate and profound than most science and philosophy has indicated. Section 4 The relatively hypothetic Section 4 comprises much supposition, some semantically treated. Suppositions are offered concerning material or systematic structures for said living sub matter in body, mind and soul. Life after first death is a gift from the soul's Creator. Spirits just and unjust await resurrection in the spirit, not in the flesh, not in reincarnation. Tthe soul is foundational to theology and tends to respond to spiritual reality, to living sub matter, particularly to God and other souls.

This fresh look at the Gospel of Matthew highlights the unique contribution that Matthew's rich and multilayered portrait of Jesus makes to understanding the connection between the Old and New Testaments. Patrick Schreiner argues that Matthew obeyed the Great Commission by acting as scribe to his teacher Jesus in order to share Jesus's life and work with the world, thereby making disciples of future generations. The First Gospel presents Jesus's life as the fulfillment of the Old Testament story of Israel and shows how Jesus brings new life in the New Testament.

Following his highly successful collection of prayers, "Awed to Heaven, Rooted in Earth (2003) this ia a thoughtful collection of Brueggemann's most recent sermons and prayers. Not only a leading biblical theologian, Brueggemann has long established himself as one of the country's leading preachers. His earlier collection of sermons, "The Threat of Life: Sermons on Pain, Power, and Weakness (1996) has been a source of much homiletic inspiration, as has his reflections in "Finally Comes the Poet: Daring Speech for Proclamation (1989). The collection begins with a poignant chapter on the preacher as scribe, followed by twenty-two sermons and twenty-four prayers.

A desperate quest begins in the port of Alexandria: site of the great lighthouse, the famous Library, and the tomb of Alexander the Great. Codes, riddles, anagrams and hieroglyphics lead the young detectives down the river Nile to pyramids and sphinxes, temples and tombs, crocodiles and hippos. But what lies at the end of the journey? Treasure? Or death?

“A Searcher’s Treasures” An Independent Study of God’s Word This book presents interpretations both old and new, both from the writer’s own studies and from the learned works of others. It is intended to help get Bible reading and study above the horizon and into view so that society can realize the greatness of God and better understand Him. The book challenges common beliefs to a degree, but to a greater degree it builds upon the foundations laid by the Church of which Jesus Christ is the Chief Cornerstone. The writer’s hope is that the more we know about God, the less we will question His ways and the more we will want to love, serve, and obey Him. The author feels that the greatest goal is to be precious in the Lord’s eyes, and there is no better way to do that than to introduce souls to His kingdom. The book delves into the realms of questions long-begging for answers, such as the role of evil spirits, their potential purposes, and how they can be accepted as real but yet responsive to mental health treatments. The book also searches out such things as the beginning of man in God’s image, the age of the earth, and an intriguing study of how God may have always had specific time intervals in the working of His will.

In this original, provocative, well-reasoned, and thoroughly documented book, Frank Klaassen proposes that two principal genres of illicit learned magic occur in late medieval manuscripts: image magic, which could be interpreted and justified in scholastic terms, and ritual magic (in its extreme form, overt necromancy), which could not. Image magic tended to be recopied faithfully; ritual magic tended to be adapted and reworked. These two forms of magic did not usually become intermingled in the manuscripts, but were presented separately. While image magic was often copied in the fourteenth and fifteenth centuries, The Transformations of Magic demonstrates that interest in it as an independent genre declined precipitously around 1500. Instead, what persisted was the other, more problematic form of magic: ritual magic. Klaassen shows that texts of medieval ritual magic were cherished in the sixteenth century, and writers of new magical treatises, such as Agrippa von Nettesheim and John Dee, were far more deeply indebted to medieval tradition—and specifically to the medieval tradition of ritual magic—than previous scholars have thought them to be.