Also Believe and Think

Machine Translated by Google
Also believe and think

The atheist wants evidence
Clifford F. de Andrade
2023
BIBLIOGRAPHY.
The bible new life. Sao Paulo, spp. new life edition, 1976.
Systematic theology. (Franklin Ferreira and Alan Myatt)
Bittencourt, b. nop. The testament is Paulo, SP. : aste, 1965.
Tenne y, Merrill c. The new testament its origin and analysis. São Paulo, SP: new life
editions.
The Knowledge of God (JI Packer).
The Work of the Holy Spirit (Abraham Kuyper)
atheism humanism bob kowalsk
.
BIBLE THEOLOGY AND HOLINESS
CLIFFORD FABRICIO DE ANDRADE
BELIEVE ALSO AND THINK
THEIST, ATHIST PRACTICAL AGNOSTICISM.
THE ORIGIN OF EVIL
SÃO PAULO-SSP
2023
DEDICATION
I dedicate this literary work primarily to my mother, Sônia Fabricio for having
created a foundation in my life. AND
example of courage and simplicity in his goals, and with great affection
he taught me the path of justice.
I also dedicate this to my wife, Nina and children Aline and Brenam.
Without them I would never be able to reach the top of life.
I also dedicate this to my friends who were part of the story of my life Nenezao,
PA, Diego, Cristiano, Jairzinho, Lau Remir, Pastor Tiago,
Gilsa Marcia Savioli, Betânia, Topete, Priscila, Toninho,
Dinei, Teco, Adilsinho Cantor,

Josi, Vinicios.
Summary
Every human being was born to believe and worship something, it is permeating his soul.
In fact, we cannot call men unbelievers, because everyone believes in
something. .................................................................. .................................................................. ............................................................
7
Agnosticism is a philosophical doctrine that declares the absolute inaccessible to the human spirit or that
considers any metaphysics and any religious ideology to be in vain, since some of these precepts or ideologies cannot
be empirically proven.7
2.1. Theistic Agnosticism ................................................................ .................................................................. .......... 8
2.2. Atheistic Agnosticism ................................................... .................................................................. ........ 8
2.3. Practical Atheism. .................................................................. .................................................................. ............. 9
3.1. THE ORIGIN OF LUCIFER. .................................................................. .................................................................. 11
3.2. So where did Satan come from? .................................................................. .............................................19
4.1. WHAT IS SIN. .................................................................. .................................................................. ..........24
5.1. EVEN AFTER BELIEVING IN JESUS WHO CONTINUE BEING A SINNER ..........................27
6.1. WHAT WE NEED TO DO TO BE SAVED. .................................................................. ........28
7.1. What is “eternity” for biblical-Hebrew thought? ................................................................31
13.1. The time ................................................ .................................................................. ......................44
13.2. Who or what is the Hebrew deity? .................................................................. ......................47
13.3. I AM WHO I AM ............................................. .................................................................. ...50
13.4. I AM WHO I SHOULD BE.................................................. ..............................................51
13.5. - supports certain fundamental constancy, independent of variations. Such conception of

Eternal does not ignore the evident changes that occur in nature in the course of time, but considers them of
secondary importance without consequences to the eternal unchanging essence of God.
51
13.6. 'I MUST BE WHO I AM.............................................. ..............................................51
13.7. I MUST BE WHO I MUST BE ................................................51
17.1. Adam – The Wide Door ............................................. .................................................................. .......63
17.2. The Gospel................................................ .................................................................. ................64
17.3. The Salvation ................................................ .................................................................. ...................66
18.1. He will be a son of God ............................................................. .................................................................. ..........68
18.2. Generated anew .................................................................. .................................................................. ............68
18.3. New Creation ..................................................................... .................................................................. ................68
19.1. Unique Name - Acts (4:12) .................................................................. ....71
19.2. The Only Way to God – (Jn. 14: 6) ...................................71
19.3. Without Christ, I Can Do Nothing – (Jn. 15: 5).................................. ...................................72
19.4. Turning away from sin - (1 Thess. 1:9; 10) ...................................74

1. Believing is also thinking

Faith is the firm foundation of things not seen, but hoped for
(Hebrews 11.1).
A professor is giving a philosophy class and got into the subject,

on the humanist movement of the twentieth century. He said that we no longer need
a god, of unknown origin and of supernatural power. For man can
determine your fate.
For humanity, economic progress is the most important

no longer need a spiritual force to show us the truth of
life. Man knows very well what is right and wrong in life.
You're in a classroom, and you've just heard everything you,

learned his whole life about faith, god is of no value to the society of this
century. What could you say? Should I question him? And if he's right,
and more cultured and wiser than us. If we remain silent, we will be compromising our
convictions.
This will be our struggle in the end times, people possessed by

demons will try to compromise our beliefs in god, just because they have
a humanist formation.
Every human being was born to believe and worship something, it is impregnating
his soul. In fact, we cannot call men unbelievers, because everyone believes in
something.
2. Agnosticism
Agnosticism is a doctrine philosophy that declares the
absolute inaccessible to the human spirit or which considers any metaphysics to be in vain
and any religious ideology, since some of these precepts or ideologies
cannot be empirically proven.
Agnosticism is a term with Greek origin, being the junction of the prefix
indicative of the negation "a" and the term gnostikós, related to knowledge.
According to this doctrine, things, reality and, above all, the
absolute are unknowable. Moderate positivism (Auguste Comte and, in
in particular, Herbert Spencer) is its most characteristic representative. also if
considers Kant's theory of the knowability of the "thing in itself" to be agnosticism
and the impossibility of demonstrating the existence of God. One
agnostic individual ignores or appears to ignore everything that is not under the domain
of the senses. He does not believe, but neither does he deny the existence of a God or
divinity, stating that human knowledge is not able to obtain data
rational reasons that prove the existence of supernatural entities.
Agnosticism declares it impossible and inaccessible to the understanding
human the whole notion of the absolute (for example, the origin of life), reducing the
science to knowledge of the phenomenal and relative.
2.1. Theistic Agnosticism A theistic

agnostic is characterized by the coming together of two doctrines:
agnosticism and theism. This individual believes that there is a God (or gods),
despite claiming that he has no knowledge that can prove its existence.
It believes because it is based on a concept announced by a certain religion.
2.2. Atheistic Agnosticism Like the

theistic agnostic, the atheistic agnostic claims not to
possess knowledge nor be able to prove the existence of gods through
reason. However, the atheist does not believe that God or other entities
supernaturals exist. We know each other and have no doubts about the existence of
many things we have not seen. For example, no man has ever seen a
electron, but we have no doubt of its existence.

2.3. Practical Atheism.

Another form of atheism you should beware of is atheism.
practical. (James 2:17.18) says: so also faith, if it has no work of its own
dead. But someone will say: you have faith I have works, show me your faith without your
works and I, with my works, will show you my faith.
There are people who claim to be born again, not pension

different from unbelievers. They say and do the same things that the atheist practices and
does, they live life as if god doesn't exist, James says you can say be
Christian plus your actions will say who you really are. The atheist does not believe in
biblical literary content, neither reads nor follows its commandments, the Christian is
living in the same position as the atheist. The Christian Who Never Seeks to Do the Will
god, never communicates with the heavenly father, never talks about the gospel to others
acts differently from the atheist.
There are many Christians who think that saying in their heart I am
believer and enough to live a life of victory. The bible tells us that even the
demons believe in god and fear him: do you believe that there is only one god? You do well.
Even the demons believe and tremble (James 2:19).
3. Even the demons believe
James (2:19) says, “Do you believe that God is one? You do well. Even the
demons believe and tremble." James is showing the difference between agreement
mind and genuine saving faith. It seems that people were claiming that,
because they believed in the God of Moses and could recite Deuteronomy 6:4, which says:
“Hear, O Israel, the Lord our God, the Lord is one,” they were fine with
God. James destroys this false hope by comparing this type of belief to
knowledge of Satan and his demons. Satan's minions are more
aware of the reality of God than most people, but demons are not.
are right with God. Demons "believe" some things that are
true about God - they know He is real, He is powerful, etc. - but yours
"correct theology" cannot be called faith. There is no salvation for demons,

though they agree with the truth that there is one God.
So what is the difference between belief of demons and necessary faith

for eternal salvation? Fortunately, Tiago does not leave us without an answer. The remaining
of chapter 2 goes on to explain that faith without a godly result is useless (James
2:20). The demons' type of "faith" makes them fear their ultimate fate. the kind of faith
who saves us gives us a humble confidence in our salvation and transforms us,
producing holy action. We can better understand that faith requires action by
through an illustration:
Imagine standing on the edge of a canyon. a narrow walkway

suspended crosses the canyon. It dips in the middle, sways slightly with the
wind and has some boards missing. Standing with you on the edge is the architect
of this bridge. He is world renowned for his designs and holds them in
hands. He asks if you have faith in your bridge. You eagerly reply:
"Yes! I have faith in you. I believe this bridge will hold my weight.” But
true faith does not remain on the edge of the canyon. That's just hope. the faith
this is when you step onto the bridge and start crossing the abyss.
So it is with salvation. Demons know more than we do about

incredible power of God. They watched Jesus Christ come to Earth, live as one
man and then be crucified (Matthew 20:28). They trembled in horror when the
God-Man rose from the dead and came out of the tomb (1 Corinthians 15:3-8). they the
saw him ascend back to heaven and know that Jesus is the Son of God (see Mark
1:24). The demons believe all this to be true, but their doom is certain. James' point is that mere
assent to historical and theological facts
about Jesus will not save a person. Saving faith results in a new creation,
that produces good works.
It is not enough to believe in God or even to believe that the God of the Bible
is the One True God. This belief, devoid of a change of heart, makes one's theology comparable
to that of demons. Unfortunately,
many people may not realize that what they call "faith" is nothing more than
the same mental assent that demons possess. maybe they did
a prayer, have been baptized or have gone to church, but the direction of their
lives never changed. They were never born again (see John 3:3).
The truth is, we are not saved by faith in a creed; are

saved by trust in a Person. And that trust in Jesus will result in
love for God, love for people and striving for holiness in all that we do
We do.
(1 Peter 1:8, 15, 22-23).
3.1. THE ORIGIN OF LUCIFER.

The Old Testament indicates that Satan was created by God
as a ruling angel named Lucifer, with great powers. but the pride
led Lucifer to rebel against God (as per Isaiah 14:12-14; Ezekiel 28:12-
15). Twisted now by sin, Lucifer is transformed into Satan, which is to say
'enemy' or 'adversary' ...Satan is a powerful fallen angel, intensely hostile
to God and antagonistic to God's people" (pages 245, 801).
Bible-believing people where Satan came from and nine out of ten will give you a
version of the story cited above. The idea that Satan is a fallen angel to whom
God expelled from heaven and what fell to earth is so scattered that many people
believe the Bible teaches it. It may surprise you to discover that the Bible teaches no such
thing. It is true that there are passages in the Bible that speak of beings falling from
heaven, but they are not about Satan and they use figurative language. only for one
careless reading of these texts can one arrive at the popular story concerning the
origin of Satan. Let's look at the relevant biblical passages in context.
Who is Satan?
The name "Satan" is a transliteration of the Hebrew Satan, indicating a

accuser in the legal sense, a plaintiff who has a charge to make. In
Zechariah 3:1 we read "God showed me Joshua the high priest, who stood before
of the Angel of the LORD, and Satan stood at his right hand to oppose him."
word, Satan opposes us, works against us, or "persecutes us" in an attempt to
to defeat us spiritually and morally. Jesus called him a murderer and a liar, in
John 8:44. In Revelation 12:9, John portrays Satan as a great dragon, a
representation that underscores its terrible nature. That same verse identifies him
like the serpent (a reference to Genesis 3) and like the devil, which is another name
common biblical for him. Perhaps 1 Peter 5:8 tells us what else we need to know
concerning him: "Your adversary the devil prowls around like a roaring lion
looking for someone to devour.” The biblical emphasis is on what Satan is in relation to us (an
enemy). Some people, however, think that certain texts
Biblical texts go further and tell us how Satan came to be like this.
Let us examine these texts carefully.
Isaiah 14:12-14
This passage says: "How art thou fallen from heaven, O morning star,
son of dawn! How art thou cast down to the ground, thou that didst weaken the nations! you said
in your heart: I will ascend to heaven; above the stars of God I will exalt my throne
and I will sit on the mountain of the congregation, in the farthest parts of the north; I will go up
above the heights of the clouds, and I will be like the Most High." You will notice
immediately that this passage does not mention Satan by any of his
common biblical names. A theory of the origin of
Satan just assuming this passage describes him, and ignoring the
context of this passage in Isaiah's message. Isaiah was not arguing
Satan in Isaiah 14, nor does the origin of Satan in any way form part of this
prophet's message. If we say that this text is about the origin of Satan,
it simply makes the larger context meaningless. Isaiah prophesied during the reigns of the
Hebrew kings Uzziah, Jotham, Ahaz, and Hezekiah (Isaiah 1:1).
His ministry covered (approximately) the years 750 - 686 BC, some 65 years,
maximum. This was a time when God's people had become corrupt
by idolatry. God sent Isaiah to preach repentance to his people and to
warn him that a failure to turn from idolatry would mean disaster in
national scale. Isaiah preached to both the kingdoms of Israel and Judah, fulfilling his
mission telling the people of those realms that they would suffer terribly if
refuse to repent. Isaiah 10:5-6 sums up the message to the northern kingdom. There is
similar language (13:3-6) reserved for the southern kingdom, the kingdom against which
God would send the Babylonians.
Isaiah's message was not wholly one of discouragement and

conviction. The Assyrians and Babylonians, he preached, were simply
instruments that God would use to punish his people. Once God had
used these nations for his purposes, he would turn and pass his judgment upon them, for
their own wickedness. It's a message of God's sovereignty
in action that strikes reverence and awe in hearers. Babylon would fall, and then
God would renew and gather his people and give them a glorious new life.
existence. Isaiah 14 is about the fall of the Babylonian empire. Isaiah tells the
inhabitants of the southern kingdom of Judah who, after they had suffered the punishment,
the day would come when they could see their oppressor fall and sneer at
Babylon as it had mocked Judah. See verses 4 and
following. This is about Babylon. Well, why would Isaiah start the chapter talking
about the fall of Babylon, would interrupt with a description of the origin of
Satan, and then resume talking about the fall of Babylon? Simply
it does not make any sense here in the context to see 14:12-14 as being about the origin
from Satan. The fact is that Isaiah was describing to the people of Judah what they
would be saying when they mocked the king of Babylon who had been demoted and
fallen from power (verse 4). The tables would turn, and Isaiah is describing the
irony of it all. Even a quick reading of the passage reveals that the
language here is poetic and figurative, and we have to treat it accordingly. "Heaven" in
verse 12 is figurative language for what is high and exalted, and Isaiah is here
describing the high regard in which the king of Babylon was held. The profet
describes his fall from power figuratively, as a fall from heaven. Then he calls the king of
Babylon, also using figurative language, the "morning star".
In his glory for a time the ruler of Babylon was like a star
bright in the sky. However, his reign and his power would fall, and, keeping the
images, Isaiah paints his extinction as a shooting star.
Part of the popular misunderstanding of this passage results from the

appearance of the word "Lucifer" in some versions of verse 12.
Hebrew in question here is helel, which means "morning star" and has no
no connection with Satan. "Lucifer" is an old Latin word that

originally meant "bringer of light" and was the name of the planet Venus always
that appeared in the morning sky. At the time this word was used in translations
of this verse, "Lucifer" does not mean Satan. Unfortunately, for many
people today, Lucifer is the name of Satan (because Isaiah 14:12-14 is accepted
as being about Satan!). It's not because the translators got it wrong, but because
people of later times either forgot what Lucifer meant or
they wrongly concluded that it was the name of Satan, or both. Isaiah 14:13 recites
the arrogant boast of the Babylonian king. He once thought he was the greatest of the
world, who had power and authority equal to that of God himself. One of
Characteristic of Babylon's prophetic portrayal is her great pride. However,
God would bring his king down to the lowest level imaginable to the Hebrew mind: the
Sheol, the realm of the dead (verse 15). Verses 9-11 describe how the
denizens of Sheol would be surprised why someone who thought he was so "tall"
he was now among them, in such a "low" place. The point is that the Babylonian king was from
extreme from worldly exaltation to extreme humiliation, and this was a feat of
God, the judgment of God. The whole thing is a picture, an image, not a
literal historical narrative. The emphasis is on the contrast between the conditions of the sovereign
Babylonian "before" and "after". People would then look at the failure of the Babylonian king
and ask, "Is this the man who shook the earth, who shook
kingdoms, who made the world a desert, threw down their cities,
your prisoners to return home?" (verses 16-17).
You see, then, that when we look at Isaiah 14:12-14 in context, it tells us nothing
about the origin of Satan. It is a figurative description of the fall of the king of Babylon.
Ezekiel 28:12-16
Another supposed passage about the origin of Satan is Ezekiel

28:12-16, where it reads: "... Thus says the LORD God: You are the signet of perfection, full
of wisdom and beauty. You were in Eden, the garden of God; of all
you covered yourself with precious stones: sable, topaz, diamond, beryl, onyx, jasper,
the sapphire, the carbuncle and the emerald; of gold were made the settings and the
ornaments; on the day you were created they were prepared. you were cherub
anointed guard, and established you; you dwelt on the holy mountain of God, in the brightness
of the stones you walked. You were perfect in your ways, from the day you were
created until iniquity was found in you. In the multiplication of thy commerce, if
filled your inward parts with violence, and you sinned; therefore I will cast you profane out of the
mountain of God, and I will destroy you, O guardian cherub, from the midst of the stones. “The
reference to Eden is, for many, a sure indicator that this
passage has to be about the origin of Satan. Never mind that Satan was already man's enemy
in Eden! But again, it is only by accepting that this passage is about Satan (the very thing that
needs to be proved) that we can
read it that way. The context here argues in the other direction. the words of
Ezekiel here concern the king of Tyre. Verses 1 and 11 make this clear. O
chapter 27 is about the downfall of the nation, and chapter 28 is especially about the
fall of the king of that nation. Paying a little attention to context clarifies
very! Just as in the Isaiah passage, taking the prophet's words as
descriptions of Satan and his "fall" is to make this chapter a complete
nonsense.
Here the message is in two parts, but each part presents the
same message. Verses 1-10 describe the king of Tire from the point of view of
God. Like the king of Babylon, the king of Tire was proud, arrogant, and boastful.
He thought himself divine, and so claimed to have a glory that did not belong to him.
(verses 2,6,9). The prophet sarcastically describes the greatness of the monarch in the
verses 3-5. For his arrogance, the proud king will reap God's judgment. O
judgment upon him is that God will strike him down (verses 7-10). Verses 11-19
repeat this message. The prophet's sarcastic portrayal of the king reappears in verses 12-16.
The increase in the level of images and figures in the language increases the
sarcasm. The king thought of himself in absolutely high terms, but to God this was sheer
madness. The reference to Eden in verse 13 is not literal, but means that the king imagined
himself privileged above all others. He thought
who was special as an anointed cherub of God or as one who lived in the
God's own mountain (verse 14). He portrayed himself in the most
glorious. For his arrogance, God would judge him severely (verses 16-19).
Again, therefore, when we read this passage in its context, we see that
it has nothing to do with the origin of Satan.
Luke 10:18
In Luke 10:18, Jesus says, "I saw Satan falling from heaven like
lightning." Those who think that Satan is a rebellious fallen angel
believe that this verse settles the matter convincingly. However, from
again, we need to look at this statement in its context. In Luke 10:1 and
In the following years, Jesus had sent out seventy disciples on a preaching mission.
Indeed, it was more than just a preaching mission, for Jesus also sent them out to heal and
cast out demons (verses 9,17). It is important to understand
exactly what these seventy disciples fulfilled and what Jesus himself
accomplished in his ministry. While Jesus was on this earth, he warred against the
Satan's kingdom. Before Jesus could establish his kingdom (the kingdom of God),
he had to invade the enemy's territory, defeat him and make the enemy (Satan)
powerless and weak. This he did by preaching the gospel and visibly demonstrating
your power. Miraculous healings, and especially the casting out of demons,
they were casual acts of kindness; they were instead direct assault on the kingdom
from Satan. Proclaiming the "release of the captives" in the gospel (see Luke 4:18),
Jesus was proclaiming the defeat of Satan and sin. Jesus came to free man from Satan's
dominion, a dominion and sunk in sin and death. It's in
context of this spiritual warfare that we have to understand the miracles associated
with the ministry of Jesus and, later, of the apostles. The associated miracles
were physical, visible demonstrations, examples, illustrations of what Jesus can do
by men spiritually. Nowhere is this clearer than in
expulsion of demons. Demon possession was an obvious manifestation of the
Satan's dominion over people. What greater dominion over a person Satan
could have than to invade his body, through a demon, and command his
acts? When Jesus cast out demons he was delivering people from the grip of
Satan, He was destroying the Evil One's hold on them. Was a
especially clear demonstration, on the physical level, of the power of the gospel, and it was
an illustration of how Jesus could deliver men from Satan's kingdom and set them
under the kingdom of God.
The same is also true of the miraculous healings of

Christ. Sickness and death were manifestations of Satan's power over man.
By healing the sick, Jesus was delivering people from the power of death wielded by
Satan, thus overcoming him. Notice what Jesus said about the woman who had
a disease caused by a spirit in Luke 13:16: "...this daughter of Abraham, the
whom Satan had held captive for eighteen years" should she not have been freed, in the
Saturday? Jesus was demonstrating, in his miraculous healings, his power over
Satan, his power to deliver men from Satan's dominion. The cure was one
illustration of what Jesus can do for us spiritually through his
gospel. Thus, it is no coincidence that Matthew links the activities of preaching the
gospel and the healing of the sick in Matthew 4:23: "Jesus went throughout all Galilee,
teaching in the synagogues, preaching the gospel of the kingdom, and healing all kinds of
sickness and disease among the people." These two activities went together very
naturally. When the seventy disciples returned, they related their great
success to Jesus. Rejoicing because "...the demons themselves submit to us
by your name!" (Luke 10:17). Jesus had sent them out like an army to
invade Satan's territory and wage war. His campaign had had tremendous
success. Satan suffered defeat with every demon they cast out.
Jesus responded with an acknowledgment: "He said to them, I saw Satan falling
from heaven like lightning. Behold, I have given you authority to tread on serpents and
scorpions, and over all the power of the enemy, and nothing at all shall cause you
hurt" (verses 18-19). Note Jesus' mention of "...over all the power of the
enemy.” Satan was being defeated in Jesus' ministry.
disciples had shared in this ministry, and it would culminate in the greatest victory
over Satan: the death and resurrection of Christ that decisively defeated the
Satan's power of sin and death, respectively. So when Jesus says, "... I saw Satan fall
like lightning from heaven," he was describing how
greatly his ministry was defeating Satan's power over the
men. Satan's power would no longer be incontestable and absolute. In his work,
Christ was destroying the seemingly invincible power of sin and death.
In language reminiscent of Isaiah 14:12-14, Jesus compares the former power of
Satan to a star, and that star has now fallen. Revelation 9:12 and Matthew 24:29
also use the image of a shooting star to describe the defeat of power.
So, again, the text that illegally proves the origin of the devil is not about the
Satan's origin at all. It is only by introducing such an idea into the text that
he may do some service to such a doctrine.
Revelation 12:7-9
Perhaps the most popular passage when talking about the

origin of Satan is this, Revelation 12:7-9. It says, "There was war in heaven.
Michael and his angels fought against the dragon. The dragon also fought and the
your angels; yet they did not prevail; neither was their place found any longer in heaven. AND
the great dragon, that old serpent, called the devil and Satan, the
deceiver of the whole world, yes, he was hurled down to the earth, and his angels with him.”
Anyone who has ever looked at the Apocalypse of John knows that it abounds with
strange symbols. It is only by the violence of treating language
literally symbolic, and by ignoring the context, that we can take a story out of
Satan's origin of this text. Revelation 12 is a symbolic description of the
spiritual circumstances that caused and led to the persecution that readers
of John faced. John wrote the Apocalypse to give to his first
readers a vision of their suffering, to see it in a larger context. They
they were caught in a tremendous struggle between God and Satan. the devil was
trying to destroy the church, using Rome as his agent. John was like that
giving your readers a perspective on their situation that could help them
bear it. As a symbolic and figurative description we must certainly not read
it literally, nor should we treat it as some kind of chronological narrative
and history of what had happened.
Revelation 12 is admittedly a difficult passage, but students who

view the book in terms of its historical context generally
agree that it is about the victory of God's people and the defeat of their enemy,
Satan. The first part of the chapter (verses 1-6) sets before us a
birth story of a male child who becomes the dominator
of the nations. This image represents Christ (the allusion to the Messianic Psalm, Psalm
2, in Revelation 12:5 confirms this). However, a great dragon (Satan)
immediately challenges its appearance. The appearance of Jesus triggers
a great spiritual warfare (verse 7). Satan's dominion over the situation
Humanity had, until now, gone undisputed. When Christ appears, the power of
Satan over man is effectively destroyed, and Satan suffers a defeat
overwhelming (verse 9). The basic story that John presents here in verses
7 and following is that Satan has lost his attempt to gain dominion over the
humanity. He and his forces are not adversaries to God and his forces. He
cannot defeat God and his Son. In a great destruction, Satan is cast
below, symbolizing their ruin. That Satan was cast down to earth is, I think, significant. It's a
shift on the battlefront. Since Satan could not
defeating God in the spiritual realm, he then turns his attention to the physical realm, where
he hopes to be victorious. It is the same battle for spiritual dominion over the
man, but now it is a spiritual battle waged on earth. Now, instead of
try to destroy the Son of God (an attempt that failed), he tries to destroy the people of
God who lives on earth. Satan floods the earth with his lies, deceit,
temptations, etc., in his effort to destroy God's people, but this too
fails (verses 11,17). Revelation 12:7-9 is about how Satan received a
crushing defeat by the appearance and work of Jesus. John wrote this to
encourage your readers who were suffering because of Satan's attack
through a wicked world power, Rome. They could bear
knew that the victory was theirs. Knowing the origin of Satan would not have made
nothing to encourage them to persevere under severe trials.
3.2. So where did Satan come from?
If none of the passages which are commonly cited as

accounts of Satan's origin are really about his origin, so where did he come from?
he came? Well, I'm not sure the Bible reveals the answer for us exactly.
We may be curious about the subject, but we must not allow that to happen.
curiosity instigates us to find answers that are not there. The best
All we can do, I think, is infer a few things about Satan. First
only God (the Most High) is uncreated. Everything else and everyone in the universe is created.
Therefore, Satan is a created being. The Bible nowhere says he is a being
eternal like God. According to the Bible, it attributes omnipotence only to God (the
Sovereign). Therefore, Satan is not an omnipotent being. Even though he has big
powers, God limits his use of them (as per 1 Corinthians 10:13; Job 1-2). third, there is
beings who were made and who exist above the human level. we can call them
spiritual beings for lack of a better term. Among these spiritual beings are the
angels, but these are apparently not the only types of spiritual beings
(as per Ephesians 6:12; Revelation 4-5). Concerning this order of beings,
we know more about angels than anyone else. The picture we get from
word of god is that spiritual beings are much more interested in business
of the earth and are sometimes involved in them. For example, angels mediated the Law of
Moses (Galatians 3:19), angels announced the resurrection of Christ (Matthew 28:5), and
angels desired to see the fulfillment of God's plan of salvation (1 Peter 1:12).
While this could be speculation, it also appears that spiritual beings,
though they are created, they are nevertheless not bound in their existence to the
time or age limitations.
The Bible nowhere identifies Satan as a human being.

He is obviously one of the spiritual beings we read about in the Bible. Not that
it means that Satan is an angel. In fact, it would have been very easy, in any of the
contexts and for any of the writers to say that Satan was an angel, but they
they never said. He is, nevertheless, a spiritual being and the Bible describes him as,
among other things, "the prince of the power of the air" (Ephesians 2:2). We first see Satan
in the Garden of Eden (Genesis 3), right at the beginning of history.
human, and it has existed continuously ever since. Fifth, spiritual beings,
as human beings, they have free will. Jude describes the punishment of the rebellious angels
in verse 6 of his epistle, and Peter speaks of angels sinning in 2 Peter 2:4.
Therefore, Satan opposes God because he chooses to do so. God certainly does not
created for evil or as an evil being, for the Bible clearly tells us that there is no
evil associated with God (James 1:13; 1 John 1:5). It seems that the most
could say about the origin of Satan is that he is a created being, but
spirit, who has decided to oppose God, and that he recruits other spiritual beings and
human beings in their efforts. More than that is just speculation.
In a very significant sense, it doesn't matter where Satan came from.

The emphasis in the Bible falls instead on what he does. It's not how he came to exist that
worries. It is the fact that he exists that concerns us. He continues to work against
us in his attempt to dominate humanity, and for us Jesus left the
continuation of the war. "As for the more thirst strengthened in the Lord and in the strength of his
power. Put on the whole armor of God, that you may be able to stand against
the wiles of the devil; because our struggle is not against blood and flesh, but
against principalities and powers, against the rulers of this dark world,
against the spiritual forces of evil in the heavenly places"
(Ephesians 6:10-12).
Man lives a new phase, a phase of drastic changes that

include concepts such as culture and skills and mastery of technology.
These changes affect all levels of life. So the world is
adapting to these changes. So much so that there is a certain type of evangelical preaching that
already adapted to it, where man places himself above God.
It is a time, where what is done is to establish that, there is no
truth to be found, there is no such thing as good or evil, nor is there beautiful and ugly.
Everything is relative. According to Coelho Filho (2007) post-modernity is based

on some pillars of existence for society and for the individual. They are: the
relativism, liberalism, hedonism and consumerism.
Therefore, the doctrine of sin is one of the most important in
Christian theology, as it emphasizes the condition that man is in function of sin,
demonstrates his impossibility to please God, with the aim of demonstrating
that man is lost and appalled before God, and that alone he cannot
do nothing to change this reality.
“For the wages of sin is death, but the free gift of God is
eternal life through Christ Jesus our Lord” (Romans 6:23).
The fall marks the origin of sin in the world and all the deficiencies that exist in
it. It is the historical moment that explains both the origin of
all the evil existing in the world, as the right conception of sin.
Therefore, not understanding sin from the point of view of the Old
Testament makes it impossible to glimpse the amazing grace in the New Testament. From the
In the same way, it is necessary to understand the fall from a theological point of view, because
this is the only way to notice its harmful consequences on humanity, as well as
as in all your relationships.
However, the objective of this work is to identify some
doctrinal concepts, and from there analyze them through biblical theology. urgent
emphasize that, when dealing theologically with doctrinal interpretations,
therefore, the discussion will only be around that subject.
The approach of this research will not involve the issue of sincerity
who teaches or lives the teachings conveyed in the Church.
In relation to nature, the work is theoretical, based on the use
bibliographical studies based on already published information. The theoretical research
characterized by the consultation of books or written documentation about

certain subject.
4. THE PRINCIPLE OF THE OE TEMPTATION

OF SIN
And the Lord God planted a garden eastward in Eden, and there he put the man whom
he had formed. Gen.2:8 So the Lord God took the man and put him in the garden of Eden to work it and keep
it. Gen.2:15. It is very difficult to understand the
sin and even temptation without regard to these points.
Therefore, first, God is man's only rightful Lord
Gen. 1:26 - Is. 45:18. Second, man is a free being and the world was created to express his freedom. The
likeness of God is free Gen. 1:26 – Heb. 2:6 to 8.
Third, the test on God's part is that man by his ability
Respect the limits given to you in Genesis creation. 2:16-17.
However, is it impossible to separate sin from temptation? because before
of sin is always the temptation? And can there be temptation without sin?
“And the Lord God commanded the man, saying.” Of all the tree
garden thou mayest freely eat, but of the tree of the knowledge of good and evil, of it
thou shalt not eat; for in the day that thou eatest thereof thou shalt surely die Gen. 3:1 to
4, Gen. 2:16-17.
“But the serpent, more subtle than any wild animal that
Lord God had done, said to the woman; And so God said.” Thou shalt not eat of
every tree in the garden? V.4
“The serpent said to the woman, You shall not surely die” V.4
Certainly there are several reasons for departing from the will of God,
but at least there are three types of sin, which are: rebelliousness, immaturity or
spiritual weakness and ignorance. Rebellion, and an attitude shown in
thoughts, feelings, words and deeds.
Immaturity brings with it utter spiritual weakness, and ignorance,
ignore the will of God, not knowing that he is doing evil.
Therefore, there is no chosen one who goes against the will of God, but if
moves away from your 1Tm plan. 1:12-13 and Acts. 17:30. Moses was a good example of
authority driver.
However, only once did Moses take that authority upon himself.
same. Once, he took the position of authority over the rest and acted in the same way.
top of this position. Instead of allowing God to work through him, he acted
as an authority figure. Because of this, it brought him a very high cost.

high.
So, seeing what this act of positional authority cost
to Moses, we should examine our own lives and authorities today all the
shapes are sins. However, when the Bible talks about sin, it is talking about
sin by: rebellion, Immaturity or spiritual weakness. So what do you do
sin is in rebellion against God.
Disobedience is resisting God's will, and wickedness
conscious deliberate act that breaks the relationship between God and man Isaiah 59:2 –
Romans 8:7.
A large part of God's work in our lives is to expose the
sin. Its purpose is that we see ourselves as we really are.
repent of all our sins and be transformed by the work of the
Holy Spirit (John 16:8).

However, just as through one man sin entered the

world, and death through sin, so death spread to all men
because all have sinned (Rom 5:12).
4.1. WHAT IS SIN.
They are all actions that displease God and confront his
word.
Other terms are also used, such as: to rebel or to go beyond
established boundaries, doing something that causes harm, sadness, or pain, creating a trap
for a person to fall, to be seduced by wrong things, to oppose justice and to err.
You will not find in the Bible a list of what is sin and what is not, it would be
an endless list.
Therefore, it presents several concepts about sin for your

self-evaluation. Therefore, we are able to discern between what is right and what is wrong.
wrong. We can never forget that every choice has a good or bad consequence.
evil, and that we will give an account to God for all of them.
“[...] Make no mistake: God is not mocked; because everything the

man sows, this he will also reap.” (GALATIANS 6:7).
Rejoice, young man, in your youth, and let your heart rejoice in
days of your youth, and walk in the way of your heart, and in the sight of your
eyes, but know that all these things will bring God into judgment (Ecclesiastes 11:9).
4.2 THE ORIGIN OF SIN.
According to Bible scholars, the first sin was committed in heaven,

when there was the rebellion of angels led by Lucifer. There is also consensus that the
origin of human sin was the terrible choice of Adam and Eve in the Garden of Eden.
In the temptation of the man and the woman we perceive the following
trial: Insinuation, that God was too severe, doubts as to danger
of eating the fruit, is finally, the tempter accused God of being selfish. Well, the
serpent was more subtil than any beast of the field which the Lord God had made. And the
woman said, Has God said, Ye shall not eat of every tree of the garden?
The woman said to the serpent: From the fruit of the trees of the garden
shall we eat, but of the fruit of the tree which is in the midst of the garden, God hath said, We shall not
you shall not eat of it, nor shall you touch it, lest you die.” Then the serpent said to
woman: you shall not surely die. For God knows that on the day that his
eat it, your eyes will be opened, and you will be like God, knowing good and evil (GENESIS
3:1-5).
However, God's purpose in forbidding the fruit was to test the

man's fidelity. Because danger dwells in what we cannot touch. It is not
It is a sin to be tempted, but it is wrong to give in to temptation.
Therefore, flee also from the passions of youth, and follow the
righteousness, faith, love, and peace with those who are pure in heart, call on the Lord (2
TIMOTHY 2:22). Submit yourselves therefore to God, resist the devil, and he will flee from you.
you (JAMES 4:7).
5. . THE TERRIBLE CONSEQUENCES

OF SIN.
By yielding to Satan's voice, man chose to please himself,

deliberately disobeying God. That first sin brought
terrible consequences of which we quote:
Adam and Eve personally knew evil: “Their eyes were
opened" (Gen 3:7), fellowship and friendship with God were interrupted and fled
of his presence, what we call spiritual death.
“[...] but do not eat from the tree of knowledge of good and evil, because
in the day you eat of it you will surely die” (Gen 2:17).
Therefore man ceased to be innocent, having a nature

corrupted, his mind became dirty and he became ashamed of his own body (Gen.
3:10). So Adam wanted to blame God for the mate he had given him (Gen.
3:12).
Sin brought individual and collective consequences that

reached out to us. The main consequences of original sin are death (Rom 6:23) and separation
from God (Rom 3:23). It is indeed that we have not sinned against the
commandment, but we have sinned against a person. Sin is not an offense against
a living soul, sin kills relationships, yet there is no remedy
able to bring the dead to life.
“[...] the only way to deal with sin is by resurrection, forgiveness

it is resurrection, life from the dead.”
Sin could not remove the image of God from man, but
deported them and made them violent, immoral and corrupt. Sin makes man
deviate from God's purposes and lose his company, what he did for Adam he does for
all of us. He is still looking for sins and saying “where are you?”. Because the
his mercy is infinite and his love incomparable.
As he clothed Adam, he sent his son Jesus, so that
have a new spiritual garment. From the beginning, God had a plan.
for the redemption of mankind.
Therefore, if we confess our sins, he is faithful and just to
forgive our sins and cleanse us from all unrighteousness (1 John 1:9).
We are born sinners. No matter what we do, we will always be sinners. This is
why we need to be saved through the baptism of
Jesus. We are not fishermen because of the acts of adultery, murder and theft
we commit, but because we were born in sin. Therefore, in the eyes of
God, we can never be good by our own efforts. we can only
pretend that we are good (JONG, 1991, p. 29).
According to Paul c. Jong (1991) We are born with a mind
sinful, but can we be righteous if we commit no sin? No,
we can never be right with God on our own. And if we say
that we are righteous, that is hypocrisy.
What do we need to do in the face of such a fate then? We have to

cry out for God's mercy to be saved from our sins. But if
He doesn't save us we will go to hell. This will be our destination. That's why,
they know that not recognizing the word of God, setting it aside and rejecting it is the
worst sin ever. Those who accept God's word are righteous despite
of having been sinners before. They were born again by the word of your grace and
they are very blessed (JONG, 1991, p.29).
5.1. EVEN AFTER BELIEVING IN JESUS WHO CONTINUE TO BE

SINNER
“[...] Those who try to be saved by works”.
All those who are of the works of the law are under the curse,
for it is written: Cursed is everyone who does not continue in all the things that are
written in the book of the law, to do them. It is clear that by the law no one will be justified
before God, because the righteous will live by faith (GALATIANS 3:10-11).
It is written: “Cursed is everyone who does not remain in all

things out of the book of the law, to do them” (Rom 3:20).
However, those who say they believe in Jesus but

seek to be justified by works are cursed. What happens to those
who try to be justified by works? They live under the curse of God.
Therefore, believe in the baptism of Jesus so that you can be born of

new.
In this way, you will be saved, become righteous, have eternal life, and will
to the sky. So have faith in your heart.
6. WHAT IS THE MOST

ARROGANT SIN IN THE WORLD.
“Try to Live by the Law”
We are blessed because we believe in God's blessings. God

save those who have faith in his word.
Today, however, there are many believers who try to live according to the Law. It's up to
commendable that they try to live by the Law, but how is that possible? We have
to understand that it is foolish to try to live by the Law. The more we try the more it
it becomes difficult. God said, "Faith comes from hearing, and hearing by the word of God."
Therefore, we have to put aside our arrogance so that

let us be saved.
6.1. WHAT WE NEED TO DO TO BE SAVED.
We need to abandon our own criteria

How can anyone be saved?
When you recognize it's a sin.
“Jesus answered him, I am the way, and the truth, and the life;
no one comes to the Father except through me.” (Jo 14.6).
“By this the love of God was manifested toward us, that God
sent his only begotten Son into the world, that we might live through him.” (1 Jo 4.9).
God said that those who only trust in the book of the Law are
cursed. Those who believe that they can gradually become righteous by believing in
Jesus trying to live by the Law are under a curse. They believe in God, but still
think they need to live according to the Law to be saved (Jong, 1991, p.
32).
All those who are of the works of the law are under the curse,
for it is written: Cursed is everyone who does not continue in all the things that are written in
the book of the law, to do them. It is clear that by law no one will be
justified before God, because the just shall live by faith, in him is revealed the righteousness of
God from faith to faith, as it is written, The just shall live by faith (GALATIANS 3:10-11,
ROMANS 1:17).
6.3. Therefore, not believing in the word of God is a sin before the
He.
Those who have not yet been born again must cease to be
stubborn and recognize that they are great sinners before Almighty God.
Then they have to go back to God's word and find out how He
saved by the water and the Spirit (PAUL C. JONG, 1991, p. 33).
“Sin is an act and state of the personal will against God and
God's will". Sin originates from the totality of the rooted person and
related to what transcends the person, is expressed in the complexity of the
one's strength and weakness, and results in the distortion of all relationships.
7. PROCEDURES
GICOS METHODOLOGY.
In relation to nature, the work is theoretical, based on the
use of bibliographical studies based on already published information. The search
theory is characterized by the consultation of books or written documentation that is done

about a certain subject.
Regarding data processing, the research is classified as
qualitative. Qualitative research is not a product devoid of
sense/meaning that social authors give to the fact, people, objects that circulate
your social universe.
As for the objectives, the research is characterized as a bibliography
regarding the procedures that will be used in relation to the data. "Therefore,
according to “Cervo and Serviam (1996, p. 48)”, the bibliographic research seeks to explain
a problem from theoretical references published in documents.
Being a mandatory part of any type of research, research
bibliography brought us closer to the knowledge produced and published and, in this way,
one can know the limits and advances of this knowledge in relation to our
search problem.
Data were collected from books, articles, monographs and other
Published materials are data that have already been collected, sorted according to
other purposes than to meet the needs of ongoing research.
While we are considering important lessons about obedience, we are not

we must forget one of the fundamental facts of the Bible. God deserves the
worship because he created us. “Praise the name of the Lord, for he has commanded, and
were created” (Psalm 148:5).
Therefore, our only hope is in Christ. He
he is the Lamb of God who takes away the sin of the world (John 1:29). He is the one who was
promised to crush the serpent's head and defeat Satan's power
(Genesis 3:15 with Revelation 12:9).
Now we can say with Titus: "Waiting for the blessed
hope and the glorious appearing of our great God and Savior Christ
Jesus, who gave himself for us to redeem us from all iniquity and to cleanse
a people all his own, zealous of good works (Titus 2:13,14).
However, men are separated from the presence of God because of their
sins. It is a tragedy to be separated from God.
Sin strikes not only the individual as such, but his
influence extends to the society in which the individual lives. Sin has how
immediate consequence the alienation, or distance, of the individual, from the purposes for which
which he was created by God. Therefore Jesus Christ came to give meaning to man's
existence. He came to make an abundant and meaningful life possible.
(John 10:10).
He came to seek and save those who feel lost, abandoned,
distant, alienated (Luke 19:10). Jesus came to meet every person who
feels unhappy and lost.
So guilt, forgive. To the heavy and inglorious burden of sin, lightness. To
boredom and fatigue, a new disposition. To insecurity and doubt,
certainty. To restlessness and fear, peace! (Matthew 11:28-30). You're not alone. Jesus
it's close. He desires to bring all men to God (2 Corinthians 5:18, 19).
7.1. What is “eternity” for biblical-Hebrew thought?
Who knows, it might be the first time you come across the biblical and
Hebrew way of seeing eternity and time. It is very likely that your idea of the subject
came from Greek philosophy – which is natural, considering that we are part of
a western culture.
In addition to evaluating the biblical concept of “eternity”, you can read the position
biblical about other divine attributes. Christianity has always understood that God is
eternal (Rom 16:26). Eternity, as a characteristic of the divine being, deals with the relationship
of God with time. There is a deep and decisive disagreement between the
traditional conception and the biblical conception of eternity. the traditional conception
of eternity held by Christians in general has been undue influenced by the philosophy
According to her, there is an insurmountable qualitative difference between time and
eternity. Eternity would be the total absence of time and anything
related to time. As a result, divine eternity is taken as
meaning that God is totally and completely disengaged and alien to
any temporal or historical reality. The consequences of such an idea
permeate and condition the entire classical conception of nature and divine acts.
When one seeks, however, the idea of eternity in the biblical record, the first facet
presented is that the words commonly translated by “eternity”
clearly have a temporal meaning. In the OT [Old Testament] 'olam and in the NT
[New Testament] aiõn basically mean “a long lasting time,” and if
refer to a limited or unlimited period of time.
The fact that this eternity is conceived in a temporal mode

does not mean that the Bible equates eternity with created time which
we experience as the limit of our finitude. It means, rather, that the eternity of
God is not alienated from our time. Divine time, however, is qualitatively
different from our time, not in the sense of denying time, but of incorporating it and
exceed it. We experience time, for example, as a measure of our
transience, whereas in His eternity God experiences time without that
transitory character (Ps 103:15, 17; Job 36:26).
Unlike the classical Christian tradition, influenced by

Greek philosophy, the Bible conceives the temporal and historical mode of God's eternity
as compatible with His immutability (Ps 102:24-27; Heb 1:10-12). Paul tells us
that the plan of salvation was worked out "before the foundation of the world" (Eph. 1:4).
“Before” clearly presupposes the time before creation. Paul's affirmation of
that the plan of salvation has been, “from the ages , hidden in God, who created
all things” (Eph 3:9), points to eternity past, as embracing the
time as a characteristic of God's eternity.
Human time had a beginning (see 1 Corinthians 2:7),

when our finite Universe and its inhabitants were created. The Creator transcends
such limitations in His being and in His experience of time and history. The time
human is limited and finite, whose possession is in the hands of God, in forms that
they completely exceed even our best rational and imaginative efforts.
Seeking to define God's time would be a theoretical attempt to penetrate the mystery
of His nature. At this point, silence is eloquence. However, we understand
important, namely, that, according to the Bible, the eternal and unchanging God can
relate in a direct and personal way with men and women within the plan of
human history, to the point where He and human beings share the same
history. The eternity of God designates the dynamism and infinity of life and
divine history, which both include and completely exceed the
scope of our created history. According to the Bible, the distance that currently
obstructs the direct, historical communion between God and His creation is not the result of
difference between a timeless, unchanging God and a historical human being, but the
difference between a holy God and a sinful humanity (Gen 3:22-24; Isa 59:2).
8. IMMUTABILITY
Another characteristic of the divine being that has been an important component of
Christian doctrine of God through the ages is immutability. This attribute must
to do with God not changing (Mal 3:16; Jas 1:17). Regrettably, however, the
Traditional theology has equated immutability with impassibility. This equation
was necessary due to the timeless conception of eternity [as seen in the topic
Eternity]. When immutability is understood as impassibility, it is said that
God has a static life from which relationships, emotions, new experiences and
Life changes are entirely excluded. That is, immutability describes the
divine life as detached from human experience and history. That
conception leaves no room for the historical understanding of the great
conflict between God and Satan, or to the historical and actual incarnation of Jesus Christ.
In teaching such a teaching, classical theology followed Greek philosophy, in
complete disregard for the biblical concept of immutability. Despite not being
No term is found in Scripture expressing the concept of "immutability," the
The Bible clearly states that with God “there cannot be variation or shadow from
change” (James 1:17). The Bible's understanding of divine eternity takes into account
account the fact that the compatibility between God's perfection and a conception of
God's life include dynamic changes such as doing new things (Is.
43:19; Jer 31:31; Rev 21:5), emotions (Ex 34:14; Num 11:33; Deut 4:24; 6:15), relationship
(Lev 26:12; Zec 13:9; Rev 21:3) and even repentance ( Ex 32:14;
Jer 18:8; 42:10).
There is no doubt that the immutability of the biblical God, who is

able to change His decision to destroy Nineveh (Jonah 3:4) because of the positive reaction
from the Ninevites to Jonah's preaching (v. 10), cannot be understood as impassibility [that is,
someone indifferent to pain, joy or heartbreak].
However, the fact that God changes His mind, as when He repents, does not
it means a change in purpose toward human beings. It's more about
an adaptation to the change of mind and purpose on the part of the human being. To the
Bible, divine change also has to do with the dynamic life of God and not
with the constitution of His being. That is, the reality of God does not vary or change from
a less perfect being to a more perfect one. God is always the same (Ps 102:26-
27; Heb 13:8).
According to the biblical doctrine of God, the movement and
change in divine life, inconceivable to classical theology, play a role
central to the perfect nature of divine life and activities. Besides, the
incarnation assumes that God is able not only to relate and live
within the concepts of created time, but also to personally experience
new and genuine historical events. Incarnation involves a progression
historical and real within God's own divine life without the need for
change or development in the structure of the divine being (Phil 2:6-8). inside that
context, the immutability of God is consistently presented throughout the Bible

as "faithfulness" or constancy in His historical acts.
God is able to act in history and change his mind (Jer 18:8;
42:10; Jon 3:9-10) without infringing on the perfection of His own being, or completing a
process of inner development from a simpler level to a more
high of existence. Yet His eternal faithfulness (Ps 100:5; 117:2) ensures that
He will never change His mind, but He will always carry out His plans (Is 25:1),
oaths (Heb 7:21) and promises of reward (Isa 61:8), protection (Ps 91:14) or
punishment (Ps 119:75) in relation to human choices. Historical faithfulness is, therefore, a divine
characteristic that distinguishes God from human beings (Num.
23:19; 1Sa 15:29). The immutability of God, therefore, is understood not as
impassivity, but as the eternal identity of God's nature it manages to
and historical faithfulness, constancy and coherence of His relationship, purposes and
actions for us. This assumption is necessary for theological concepts such as
such as typology, incarnation, cross and the great controversy between God and Satan,
as presented throughout the Bible.
9. LOVE AND WRATH
Diverse are the ways in which predestination, creation,

general revelation, historical presence, and providence reveal God as a being
relationship, whose essence is love (1 John 4:8). Precisely because of this, anger is
alien to His nature (Is 28:21). To properly understand the concepts
biblical signs of divine wrath and love, it is necessary to recognize that God can express
both sentiments without being contradictory. In revealing His glory to Moses, God
explained that he was a “compassionate God, gracious and longsuffering, and great in
mercy and faithfulness; who keeps mercy for a thousand generations, who forgives
iniquity, transgression, and sin, though the guilty not innocent, and visiteth
iniquity of the fathers on the children and on the children's children to the third and fourth
generation” (Exodus 34:6-7).
10. ETERNAL LOVE.
The Scriptures declare that “God is love” (1 John 4:8, 16). reveal
a "God of love" (2Co 13:11), as well as the "love of God" (2Co 13:14; cf.
2:4) by His creation. The Father (1Jn 3:1), the Son (Eph 3:19) and the Holy Spirit (Rom 15:30)
Strive to express His loving inner nature not only in the acts of creating
the Universe and communicating with it, but also, and most notably, in the act of
devise and implement a surprisingly wise and complex plan of
salvation. The definition of God's love cannot be drawn by analogy from
human concepts or experiences. The meaning of love can only be defined by
God through an act of direct revelation. Love is a relational reality.
John clearly exposes the relational nature of love when he observes that
“We have known and believed the love that God has for us. God is love, and he who
abides in love abides in God, and God in him” (1 John 4:16).
But there is more to divine love than its structure might suggest.
relational. Divine love is made explicit in the smallest details when, according to the
eternal predestination of God, “the lovingkindness of God our
Savior” (Titus 3:4), and the Father and Jesus Christ have given us “eternal comfort and good
hope through grace” (2 Thess 2:16).
surprising and unexpected manifestation in the life and death of Jesus Christ (Rom 8:39;
1Jo 4:10; Rom 5:8). Divine love is the basis not only of creation but also of
redemption. The incarnation and the cross of Christ effectively reveal that divine love
it is an act of selflessness in favor of human beings, including the humble,
despised and unworthy. Scripture describes the essence of divine love in the act of
Father to deliver the Son (John 3:16; Rom 8:32; cf. 2Co 5:21) and, simultaneously, in the
act of the Son giving Himself (Gal 2:20; Eph 5:2; Heb 9:14). Paul explains the
self-surrender of the Son's love for the world, emphasizing that Christ Jesus "does not
thought it robbery to be equal with God; before, He emptied Himself,
taking the form of a servant, being made in the likeness of men; It is,
recognized in a human figure, he humbled himself, becoming obedient
unto death, even death on a cross” (Phil 2:6-8).
On this basis, it is not surprising to hear Paul say that the love shown
for Christ "surpasses all understanding" (Eph. 3:19). It follows, then, that divine love is
the source (1 John 4:7) and model (1 Corinthians 13) of human love.
11. THE WRATH OF GOD
May the biblical God get angry and translate his wrath into action on sinners,
destroying them by eternal fire, seems something foreign to His nature (Isa 28:21).
However, the biblical concept of God's wrath is neither contradictory nor incompatible with
Your loving nature. Since God is love, His goal is to save all beings.
humans. Paul accurately expounded this basic fact of Christian theology in a
concise statement: “God did not destined us for wrath, but for attaining salvation
through our Lord Jesus Christ” (1 Thess. 5:9). God's response to sin
man is the offer of salvation in Jesus Christ (Gen 3:15). If God is love and His
explicit purpose is to save sinners, the question arises, what causes Him to anger?
According to Scripture, divine wrath is provoked when sin persists (Deut. 9:7;
2Ch 36:16; Jer 7:20-34; 32:31-33; Hos 12:14; Rom 2:5; Col 3:5-6) takes men and
women to systematically reject the loving offer of salvation in Jesus Christ.
(Jn 3:36; Heb 6:4-6).
Because God is love, He does not "will that any should perish, but that all
come to repentance” (1 Kings 8:46-51; 2 Peter 3:9). Divine wrath can, however, be
avoided by repentance (1 Kings 8:46-51; Joel 2:12-14), confession (Dan 9:16-19),
restitution (Lev 5:16; Num 5:7-8), and intercession (Ex 32:9 -14).
In short, divine wrath can be deflected if human beings accept

God's will (His law) and the forgiveness He offers freely to all for
through Jesus Christ. But when they stubbornly and persistently reject the will
of God and the loving gift of salvation offered in Jesus Christ, sinners
become obstinate in their position to the Lord, thereby becoming
enemies of God.
Nahum explains that God's wrath is executed upon His enemies: "The
The LORD is a jealous and avenging God, the LORD is avenging and furious; O
LORD takes vengeance on His enemies” (Nah 1:2). During the history of
salvation, the wrath of God was executed only occasionally and partially
(Lam 2:1-3; cf. Acts 17:30). But it will be executed eschatologically in the last
day, when “all that work wickedness shall be stubble; the day that
comes will set them on fire, says the LORD of hosts, so that He will not leave them
root nor branch” (Mal 4:1; cf. Rev 14:10, 19; 19:15-21).
12. TRANSCENDENCE
Transcendence is another theological concept that appears in the Bible without
a specific word that expresses it. Transcendence basically means
“independence” of something and has to do, in the study of the nature of God,
with the independence He manifests in His relationship with the Universe.
The sense in which God is different from creation has traditionally been understood
on the basis of His timeless eternity and impassible immutability. That is, God is
different from creation because it is not subordinated to time or history, whereas
that creation is temporal and historical. Following this principle, classical theology
finds a basic resemblance or analogy between the transcendent reality of
God and created reality. Such resemblance is the foundation that allows reason to
human nature to discuss God and build a natural theology. Others have suggested
that between God and creation there is a total and absolute difference, designated as
“absolute transcendence”. Absolute transcendence admits of no
similarity between God's eternal nature and His historical creation.
The Bible conceives of God as different from the world, both in terms of reality and
(God is not the world, nor is the world included in His being) as in terms of nature. It is obvious,
however, that when difference is understood as “absolute transcendence”, God becomes the
great unknown. To the
consequences of traditional and modern approaches to the interpretation of
transcendence of God were ultimately responsible for the turnaround in
pantheistic conceptions of divine immanence in the last three centuries. According to
In this conception, God is no longer a person independent of the world, but the
world itself, in its deep ontological cause or power to be.
Scriptures present a different conception of the transcendence of God. Since
principle, the doctrine of creation prepares the ground both for transcendence
as to the resemblance between God and His creation. Divine creation establishes the
independence between the reality of God and the reality of the Universe (Gen 1:1; Heb.
11:3) and, consequently, the dependence of the Universe on God (Is 42:5).
Scripture clearly speaks of divine transcendence, taking
starting point the immanence of God in the sanctuary. The account of the ceremony
dedication of Solomon's temple (2 Chronicles 5-7) points to the fact that the
transcendence of the divine being is beyond the scope of creation. Starting with the
affirmation of the personal and historical immanence of God, the narrative identifies the place of
God's habitation in two spaces: first, the habitation of His personal glory in the earthly temple-
sanctuary (2Ch 5:13-6:2; 6:41; 7:13; cf.
38), and later, His heavenly abode (2Ch 6:21, 25, 27, 30, 33, 39; cf. Heb 8:1-2; Rev.
7:15).
God's heavenly abode is not, however, the scope of His

transcendence, since "Heaven" is part of God's creation. the fact of God
dwelling in Heaven must therefore be understood as a reference to His immanence
historical, that is, His relation to other creatures unaffected by sin.
Two divine habitations are necessary, not because of the transcendence of
God, but because of the introduction of sin on Earth and the need for the presence
God's personal relationship with His people. The dimension of divine transcendence comes into focus
again when Solomon asks, "But would God indeed dwell with men
in the land? Behold, the heavens and the heavens of heavens cannot contain You, as
except this house which I have built” (2Ch 6:18; 1Ki 8:27). Understand and express yourself
here the mystery of the reality of God.
He really lives on Earth, even in a temple, and in Heaven

(immanence), but His being completely exceeds creation (transcendence).
Only when the mystery of God's being - which is totally independent and
completely insurmountable, and yet able and willing to establish an intimate
dwelling relationship with His creation – is revealed, we will be able to recognize

and worship God in His divine majesty. No effort of reason or
human imagination can penetrate the revelation of God in His divine essence.
The Bible, however, does not adopt the idea of an “absolute” transcendence, which
exclude the similarities between God and creation. On the contrary, according to the
Genesis, male and female were created “in the image of God” (Gen 1:27), the
which plainly asserts a likeness between God and mankind. The fact, however,
that such a resemblance exists does not justify the speculative use of reason alone to
understand God. Only God, who perfectly knows both sides of the
analogy between Him and creation, can draw cognitive analogies or comparisons from
His own Self with our created order. Human beings, who know
only their own side of creation, they cannot draw an analogue picture
appropriate to divine reality.
On this basis, no analogy drawn from creation can serve as a guide.

ground for attributing to God some physical or conceptual form. that is, the
analogy that exists between God and creation does not allow the development of
a natural theology. As might be expected, the second commandment instructs us to
not make “a graven image, or any likeness of anything that is in heaven above, or on the earth
beneath, or in the waters under the earth” (Ex. 20:4). Only god
can employ analogies to reveal Himself without running the risk of falling into the
vain speculations. Some of the analogies employed by God are called
anthropomorphisms, that is, they attribute to God characteristics belonging to beings
humans. In biblical anthropomorphisms, God reveals what He is and what He can
to do with human realities. When God says, for example, that he has an arm (Ex 15:16; Ps
89:13), he does not mean that he has exactly or univocally
what we call an arm. The expression means that the divine reality is capable of
do everything that can be done by a human arm, and infinitely more.
We are not capable of conceiving or imagining the true structure of

reality of God that allows Him to perform these acts. The analog language in
reveals, however, aspects of the divine essence and capacities, although
while safeguarding the mystery of His divine nature. In yourself,
God is real and has a form, although reality and divine form surpass
by far the reality and cognitive capacity of creatures of the most intelligent intellect.
high. Beyond the confines of what has been revealed about His being, silence is, and
always will be, eloquence. Revelation occurs when God himself establishes a
direct relationship with our human history. However, from the first moment
in which He reveals Himself, the mystery of His transcendent being seems to be beyond comprehension.
be achieved by our limited intelligence.
The transcendence of God appears associated with the diversity of His attributes
as revealed in the Bible, such as foreknowledge, omniscience, and omnipotence. It is,
however, in the doctrine of the Trinity that the transcendence of God is
reveals at its deepest level. According to mythical-religious literature, time is
determined by the eternal nature of the deity or origin of all. From this
maximum, the theological bibliography is provoked and studies on the eternal nature of the
divine suggest that if the universe is created in the image of its creator the first
it must also be eternal. Indeed, the question is asked: how to give form to what
nature is formless, infinite, namely eternity? To answer this question,
the following article develops not only a brief history of the Judeo-Christian tradition
about the problem of time and its relation to eternity, as well as trying to
to elaborate, in the end, a logical answer to the presented interrogation.
Key words:
Time; eternity; theology; to be; YHWH.
What has been this is what will be; and what if it has done it will become
to do; there is nothing new under the sun. (Eccl. 1:9) Mythic-religious literature
is concerned with the idea of time through its relation to eternity and
infinity of divinity. It bears witness to the attempt to give finite form to what
it would be by nature formless, infinite: the divinity and its attributes. from the study
about the temporality of the world, this bibliography provokes the theological elaboration
about the meaning of this world, which implies a certain reflection on the idea of
time and, therefore, should be of interest to research on the relationships between time and
sense. Indeed, by knowing the physiognomy of time, it is believed to know the
its meaning, according to the mythical-religious aspect. I should clarify at the outset that
I understand “myth” and “religion”, naturally, as different terms and concepts, despite being
close in the current common linguistic context. Professor Jacyntho Lins
Brandão understands that the comprehensive use of the concept, which is originally
Greek (mýthos), since particularly since the advent of modern anthropology (in
especially Lévi-Strauss) there was a natural semantic broadening of the term myth and,
still, the approximation of its meaning in relation to the understanding of what are the
religions (Brandão, 2014, p. 299). In these terms, when dealing here with the traditional
“Jewish history” as a “Jewish myth”, it intends nothing more than to demarcate the
non-confessional and critical character of this study. The Hebrew Bible (Tanakh), therefore,
it will be read as the work of the human mind, as Leo Strauss reads it; of the same
the way you read Homer, Plato, Shakespeare (Strauss, 1981, p. 6) or Guimarães
Pink.
Another point to be illuminated is the evident diversity of ideas of time

who are dedicated to the same problem, the questioning of the eternity of divinity
and the world through a religious or mythical prism. Egyptians, Yoruba, Aztecs, Mayans,
assorted Amerindian peoples, Masdaists, Sumerians, Hindus, Buddhists, Taoists,
Greeks, Romans, Jews, Muslims, Christians, all venture to answer such
question; produced far-reaching and influential ideas about time,
motivating theogonies, cosmogonies and teleologies structured by the idea of
eternity. They also determine the lived experience according to the repetition of the cosmos.
religious according to the nature of the days, nights, months, seasons of the year, which
act as the reinauguration of the original creative act (Leclant, 2011, p. 2111-2113).
But, despite this plurality and the innumerable particularities that can be
found in each of these ideas, it is possible to speak of consensus, in terms
generic terms, about the idea of time in the religious world. Mythic-religious literature
is always faced with the concept of “eternity” as an expression of the mystery
proper to the origin and meaning of the world; when you want to talk about the weather, the discussion
is always deviated in the direction of the “eternal” as a fundamental phenomenon (Tunca &
Pirenne-Delforge, 2003, p. 13). Given this, we opt for the Judeo-Christian reflection on
the idea of time, presented below, not in an arbitrary way, but as part of
of the intention of drawing the origins of the constellation named “Western tradition
about the idea of time” and their respective philosophical-historical implications regarding
to the development and uses of the concept of eternity with the deliberate interest
end of answering the question about the form of eternity. Although

there is, as already indicated, a series of meditations in this regard, for example,
in the Veda(s) or in the Tao-te Ching, it will be the Judeo-Christian Bible that will provide the
tools and materials for the debate within the mythical and religious world from the
which the Western theological tradition about time builds its foundations, its
ontology of time.
In this sense, Judeo-Christian theology, particularly ancient Hebrew,

enumerates a number of characteristics for the deity that relate to the
various aspects of everyday life, from well-being and mutual love to war and
the belligerence characteristic of the ancient Near East. It is a question here, therefore, of
specify a certain quality of temporal nature proper to the god of the Hebrew peoples,
namely, eternity in connection with the idea of time and its form, which must be
finite by definition. Naturally, as already shown, one does not want with this
register this study within proselytizing limits; quite the contrary, it aims
to present in a historical-philological way the discursive parameters and the
theoretical consequences that the theological tradition about time faces in order to
treating the biblical text not as revealed truth, but as technical support
insurmountable for a better understanding of a given culture about the idea of
time which, in this case, is confused with the idea of eternity.
13. Eternity in the Jewish world and

Greek
The book that opens the Christian Bible or Torah, commonly translated
by "Genesis" (the bereshit [ÿÿÿÿÿÿ; in the beginning], for the Jewish tradition), answers the
mythico-religious questioning of the divine character, particularly with regard to
to the theological problem responsible for interrogating the form of what by nature would be
formless - the deity that is infinite, formless. Then time comes
as an idea that introduces a theoretical and metaphysical solution to the question of the following
way: divinity is eternity and it not only mysteriously incarnates the
time, but also determines it organically, delimiting the beginning and end of life
(birth and death) - teleologically, in its genesis it is announced at the same
time its end. Therefore, if there is something that escapes human knowledge and that
belongs to the divine limits, according to this literature, it is time in its
mythical-religious. In profane language, the divine nature is translated as teleological,
that is, loaded with a predetermined meaning. The mythic-religious definition of time
remembers that there is a beginning of the world, a genesis, and, on the other hand, an end to all
creation, predetermined by the divinity according to his own eternity (power
to be eternal). However, unlike other theogonies, nothing is said about divine origin in Judeo-
Christian literature. In the book of "Isaiah" it is possible to observe the tradition
timeless understanding of divinity, for she is the first and also the last, the
beginning and end simultaneously. “I am the first, and I am the last (...) [ ÿÿÿÿÿ
ÿÿÿ ÿÿÿÿÿ ÿÿÿÿ) “[Is. 44:6).1 Divinity thus has no origin, it is itself
origin and survives its own creations.
13.1. The time
Time would be content of the world, but it is contained in the divinity that
differentiates from the world, precisely because it is eternity. From a temporal point of view,
thus, it can be said that being eternal is nothing more than being timeless (or even timeless). In
The Encyclopedia of Religions, edited by Mircea Eliade,
Peter Manchester signs the entry “eternity”, through which he affirms
eternity as “the condition or attribute of the divine life through which
with equal immediacy and potency with all times” (Manchester, 1987, p.
167). And one notices that, freed from all having been and becoming, eternity is familiarly
defined as timeless, unlike all permanence (sometimes also
everlasting call). (Manchester, 1987, p. 167)
It is thus reaffirmed that, unlike what lasts in time, the

eternity is timeless to all intents and purposes. One of the names of the deity is even
Eternity, in ancient Hebrew; temporal attribute that is confused with its name
own. In Genesis, in addition to Elohim [ÿÿÿÿÿ) [Father/Lord creator and omnipotent) (Gen.
1:1) the deity is El-Olam [ÿÿ ÿÿÿÿ) [Father/Lord-Eternity) (Gen. 21:33); El de
always, El of eternity (Römer, 2014, p. 107). Name repeated in others
moments of the Tanakh, for example, in the Davidic psalms, which place
temporally the divine nature out of the world, for "before the
mountains, or that you formed the earth and the world, even from everlasting to everlasting
[ÿÿÿÿÿÿ ÿÿÿÿÿÿ [you are God” (Ps, 90:2). The (in)temporal attribute eternity [ÿÿÿÿ ;olam]
is the very primeval nature of divinity, whose genesis is unknown, as it
loses in the exoteric flow of what is eternal and thus corroborates its infinite nature and
mysterious.
The philosophical analogue of this reflection is found in Plato, in the Timaeus,

later re-elaborated in Plotinus, in the seventh book of the III Ennead. Both
follow the same reflective pattern, that is, understanding eternity as
metaphysical power that ensures the existence of the world, (temporal). Plato and
Plotinus are interested in apprehending the metaphysical aspect of time, not its
nature that we could call, today, psychic or physical, as
Augustine or Aristotle, for example, (Cf. Callaham, 1948). As much as Plotinus announces a
possible psychic origin of what is properly temporal, it will only be
with Augustine of Hippo that such a discussion will gain momentum. At the same time, by
more than Plato indicates the movement of the heavens and the number of this movement as
temporal agents, it will be Aristotle who will give clear and complete contours to this
proposition. Therefore, from the meditations on the time of each one, it can be affirmed
that there are many correspondences from the theoretical point of view in relation to the problem
of eternity between Plato, Plotinus and Judeo-Christian theology. Plato and Plotinus,
aiming to interrogate the nature of what time is, turn their gaze, in the end, to
towards the questioning about the eternity of the world, characteristic of theology (Lloyd,
1975, p.159-163). According to José Baracat Júnior, Plotino's investigation
derives from an exegesis of Plato's Timaeus, thus conferring a direct affinity
between the two reflections (Baracat Júnior, 2014, p. 54). According to Plato's narrative,
Timaeus of Locris, in proposing to establish the cause why the “demiurge” (or
“builder”) produced the becoming and the universe, states that.
Even if the nature of the Living Being [demiurge] was eternal, it was
impossible to bestow it fully on anything generated; therefore he conceived
produce a moving image of eternity, and as he ordered heaven he
simultaneously produced an eternal image [aionion eikôna] of that eternity
that remains in the unit, and that image moving according to the number,
even what we call time [khrónon] (...). Time, therefore, came to be (was
generated) simultaneously with the sky (universe).
That is, according to the Platonic exposition, time is nothing more than a
“moving image of eternity”. As well as for the Jewish mythico-religious tradition
Christian time is determined by divine original eternity, the demiurge who gives
forms the Platonic world is an "eternal god" he imagines time as the
movement of days and seasons, eternally reignited through its origin,
eternity. Something similar says Plotinus, following Plato, when he affirms that “we manufacture
time as an image of eternity. The fundamental difference between the assertion of
Plotinus for Plato is restricted to the realizing agent of time: Plato
recognizes in the demiurge the differentiation of the original eternity in time; Plotinus,
in turn, recognizes, in an almost Augustinian way, such differentiation originally
in intellect or soul. Porphyry of Tyre, in the third century of our era, will repeat the
Platonic elaborations of Plotinus in his Sententiae ad intelligibilia ducentes
[Sentences leading to Intelligibles]. Although Martin Heidegger, in his
lectures of the summer semester of 1927, in Die Grundprobleme der

Phänomenologie, when commenting on Plotinus' III Aeneid, believe that "aeon is a
intermediate form characterized between eternity and time”. what still
keeps the plotinian discussion within the theo-logical limits of the problem. That said, what
it would be time and eternity for Plato and Plotinus, therefore, it reserves great affinity
with the perspective of the Judeo-Christian tradition on the topic. It is not by chance that
Plato will have great transit among the Christian intelligentsia. even in philosophy
example, Schelling's point of view on the concept of
eternity, also deviates from the discussion of time towards the
questioning eternity. For Schelling, “it is evident that eternity
is not a mere negative concept, but rather an ability to freely dispose of
of the times or, in other words, a sovereignty over the times and not a
its abolition”.
13.2. Who or what is the Hebrew deity?
From the theological point of view, in addition to the divine names that indicate
"an action" or "state," there is one exception, the divine proper name, "yod, he, vav, he."
The so-called tetragrammaton, “YHWH” [ÿÿÿÿ[, is his proper name, invoked initially
as a name for himself in chapter two of "Genesis". it stays like
mystery for Judeo-Christian theology and, simultaneously, as a requirement for the
monotheistic and personalized affirmation of the Hebrew divinity, since El is lord, is
eternity, he is creator, but he is also “someone”. But who?
YHWH is certainly a name long associated with the deity

Hebrew. This fact is attested extra biblically by the stele of Mesha (or stone
Moabita), basalt structure with almost three thousand years old, dating from the century
IX BC, discovered in 1868, on which an inscription can be read in Moabite (language
archaic Semitic) whose name YHWH figures as the god of the Samaritans of ancient
Israel, also called the “Northern Kingdom”. However, the naming problem
divine nature of the god of Israel is, from its origin, characterized by questions
related to the linguistic limits of ancient Hebrew and, also, of the doctrine
jewish.
Ancient or Biblical Hebrew being a written system devoid of

vowels, it was necessary that the baalai hamasorah, masters or lords of tradition,
produced the graphic signage that indicated the vocalization for the correct or
traditional recitation of the biblical text. What happens, however, only among the
3rd and 10th centuries CE (or common), making the Masoretic text the norm. Until
so, before the masorah normalized the vocalization of the Tanakh, the biblical text was
recited according to coeval oral tradition, which could vary from region to region,
despite having the Temple of Jerusalem as a pattern. Just from the
destruction of the so-called Second Temple and the consequent diaspora caused by
expulsion of the Jews from Roman Judea (the second diaspora), it is necessary to
record of the correct forms of recitation of sacred texts. From this standardization,
however, there is a word that runs through tradition without being pronounced, namely,
the divine proper name, YHWH, which, recorded only in consonant version,
even after the Masoretic reform, it persists unchanged, untouched by grammarians,
copyists or translators. In fact, its original pronunciation is lost, because the tradition
Hebrew language imposes, according to the principle of the untouchability of the divine proper
name, the prohibition of using the name YHWH in vain (Ex. 20:7), one of the ordinances of the
“Mosaic decalogue” [the ten words]; therefore, its pronunciation is always suppressed and
replaced by the words adonai [ÿÿÿÿ ; my lord] or Elohim [creator god;
god(s)]. The Samaritans still use ha-Shem [ÿÿÿ; the Name]. even the
ancient translators do not translate the tetragrammaton, keeping it in its original form
consonantal or, then, following the rabbinical tradition that replaces the proper name of the
Hebrew deity by “the Lord” [ho kýros] or, more commonly, “God” [theós], according to the
Septuaginata. Therefore, the correct pronunciation of YHWH, which may vary
(mainly because it has become unknown), makes room for a series of
meanings that, despite being distinct, converge to a single Hebrew root, according to
the Maimonidean etymology (not beyond doubt): the verb “to be” [ÿÿÿ ;hyh] (Guide I:61) (Ex.
3). For RaMBaM, the tetragram would therefore indicate the existence
necessary of the divinity that, by simply “being”, dodges the nominations
imperfect and, at the same time, encompasses the immutably infinite possibilities
of what just is.
The pronunciation 'Yahweh' corresponds, in effect, to the vocalization of a

Third-person masculine singular causative form of the root 'to be'. Yahweh will be
then 'the one who makes to be', the one who creates...
A sign of the inflexibly eternal or infinite essence of divinity is this
way that the Judeo-Christian tradition finds to name it, as “the verb”. For the verb in the
Hebrew language is determined by a certain "root" which always presents itself
in the masculine third person singular, such as “to be” [hyh]. So the divinity
before anything is. This way of looking at El-Olam is best presented in the well-known
passage from the book of "Exodus" which describes one of the rare moments
self-enunciation of the god of the Jews who also becomes the god of the
Christians Then said Moses to God, Behold, when I go to the children of Israel, and
say, The God of your fathers has sent me to you; and they ask me: What is the
your name? What shall I tell them? God answered Moses, I am who I am [ ÿÿÿ ÿÿÿÿ
ÿÿÿÿ ;ehyeh asher ehyeh]. And he said, Thus shalt thou say in the eyes of Israel, I am sent
me to you. (Ex. 3:13-14)
From the philosophical point of view, which, as already mentioned, has in Plato a
evident affinity with Jewish tradition, it should be noted that in relation to the logos
Greek there are also among the first philosophers correspondences with the aspect
aforementioned of the manifestation of the eternal, that is, of the relationship between being and eternity;
for there is a consensus among the first philosophers on the use of the verb "to be" to
describe eternity as a property of things.
One of the strategies of oral composition is the use of ready-made ideas that
can be included to complete verses. These formulas are established,
more or less fixed way, as units, as an idiom. With

the advent of writing and the abandonment of metrics, the possibility of changing
these formulas from a more critical conception of their meaning. In Greece
ancient, the so-called formula of eternity went through this process. in your version
older, we find it composed of the verb 'ser' in the present, future and
present preceded by the preposition pro (before). In this way, poets
referred to eternity speaking of something that 'is, will be and was'. Since then, many philosophers
Pre-Socratics adapted this formula to explain how time worked in
relation to the central entities of their conceptions of the world. Usage was free.
According to each one's interest, they chose, for example, to change the order
words or add adverbs to emphasize the present, past, or present
future, constant change, or the stability of what is eternal.
The verb “to be”, then, used for self-naming, self-determination

or divine self-proclamation before Moses, as for the first philosophers,
is characterized by the plurality of simultaneous understandings of the verb, which
stresses the immutable characteristic of “being”. The formula ÿÿÿÿ ÿÿÿ ÿÿÿÿ] ehyeh
asher ehyeh], roughly speaking, could be translated in four different ways: “I
am who I am”, “I am who I will be”, “I will be who I am”, or “I will be
who I will be”. According to Gerardo Sachs:
13.3. I AM WHO I AM
It refers to an eternally unchanging being. Such an understanding corresponds

a certain 'static' philosophy, to the idea that since the world was created everything
it remains untouched as it arose from the Hands of God.
13.4. I AM WHO I SHOULD BE
13.5. - supports certain fundamental constancy, independent of variations. Such a

conception of the Eternal does not ignore the evident changes that occur in
nature in the course of time, but considers them of secondary importance
without consequences for the eternal unchanging essence of God.
13.6. 'I MUST BE WHO I AM

it is the idea that evolution is inherent in the essence of God. AND
agreement with present scientific knowledge about the universe, the
formation of galaxies, the evolution of living creatures on earth and particularly
possibilities of genetic techniques with their crossings and 'new models' of
plants and animals. Along with this interpretation, the contemporary Jewish naturalist
Lutz Zwillenberg wrote, “The purpose of the Universe is the perception of all
possibilities inherent in it.
13.7. I SHOULD BE WHO I SHOULD BE It can

have two meanings: “For everyone I am something different” or “each
person has a different idea of Me”, as expressed in an exemplary way
by the author of the Shir ha-kavod, a well-known synagogue hymn, or to the
theistic thinker who could read such a statement as if God continually performs
yourself. (Sachs, 2010, p. 246)
Divine eternity is thus characterized by plurality and

uniqueness of his being that is unchangeable within his infinite and diverse extension; given
the opening that Hebrew grammar itself offers. In other words, your
infinity unites plurality in one being, eternal, one and immutable, exactly by
infinite extension proper to the divine “being”. This immutability is translated into a
image presented in the book of “Isaiah”, in which the divinity is an “eternal rock”:
“(...) the Lord God is an eternal rock [ÿÿÿ ÿÿÿÿÿÿ) “[Is. 26:4). The rock then
suggests the uncompromising and unchanging rigidity of what is eternal or what is,
simply. The Jewish divinity is, therefore, before anything else, eternity.
manifested through its proper name, being.
14. Being and eternity in the Judeo-

Christian
tradition 15. In the Christian world,
from Saint Paul to Saint Augustine, and to the great theologians of the Middle Ages,
the Christian Church will try to concentrate the spirit of Christians in a gift that, with the
incarnation of Christ, the central point of history, is the beginning of the end of time.
In this sense, the men of the Middle Ages tried to live the present
timeless way, in an instant that would be like a moment of eternity. That is,
the present or the presence was the inflection point of every theological experience that
would therefore also be an eschatological experience and, only because it is
in the realm of eternity, teleological. Saint Thomas Aquinas asks himself, in his
tenth question of the first part of the Summa Theologiæ (1265-1274) on the
eternity of divinity, emphasizing that its immutability [immutabilitatem]
expressed by its name that it is, always. “Eternity, in its proper sense and
true, is found only in God. For eternity corresponds to immutability
(...)”. The first verse of the first chapter of the first book of the Torah already says: “In
God [Elohim] created [ÿÿÿ ;bará] the heavens and the earth” (Gen. 1:1). The beginning,
commonly interpreted as the genesis of the world, as already said, should not be
confused as the genesis of the divinity, since the divinity already existed previously, it is
who creates the world in the quality of divinity and has no temporal connection with
this world, for it is before the beginning. As you remember,
Thomas Aquinas: “Says Jerome to Dámaso: Only God has no beginning”. Himself
verb bará [to create], within the Bible, is curiously reserved for only one subject: the
divinity. “Throughout the Bible, this verb is reserved for God” the verb bará is applied
only to the deity, original creator, for everything else derives from his creations
original In these terms, the divinity creates or generates everything, it precedes any
creation, including yourself. Divinity would have no beginning and, devoid of
beginning, there would be no end. It would be eternal and infinite - therefore immutable (as already
explained). Temporal-teleologically determined would be just the world. To the
divine creations, initially also “eternal”, as if falling in time,
degenerating their eternal nature, precisely by moving away from the divinity (in the
act of original sin). Thus, the deity is "incorruptible", according to the epistle of
Paul to the Romans (Rom. 1:23), for “(...) as something departs from immobility
proper to being and is subject to change, it withdraws from eternity and is
subject to time”. Consequently, the world and the things of the world that have moved away from the divine
“being” acquire a temporal and finite determination, something
incompatible with divine infinity.
Indeed, infinity is a notion present in the Bible in phrases like
eyn heker (unfathomable) and eyn mispar (immeasurable), which are used to
describe the greatness of God. Furthermore, we find similar expressions
in rabbinic literature, such as let sof (without end) or let minyan (without number).
On the Jewish side of philosophical biblical exegesis, Baruch Spinoza, in the
XVII, in his Metaphysical Thoughts, corroborates the metaphysical tradition of
understanding of the divine nature as eternity and infinity. the rabbi-philosopher
recalls that the temporal nature of the world and of things is as if inserted into the
eternity of creation as a result of it. In other words, everything that is
in the world has its temporality determined, or rather, contaminated by

divine eternity.
(...) it is not the present existence of things that is the cause of their
future existence, but only the immutability of God, because it must be said:
from the instant that God created things, he conserves them soon afterwards; that is, he
continues its action of creation (...) this infinite existence I call Eternity.
Eternity, “the attribute under which we conceive the infinite existence of

God”, would therefore be the origin of what is understood as the measure of existence
end of things: duration. “The attribute upon which we conceive existence
of created things as they persevere in their present existence” (Spinoza,
1954, p. 258). The idea of time arises, then, for Spinoza's reading of El
Olam, not as an affection of things, but only as "a simple way of
think, or as (...) a being of reason; is a way of thinking that serves to explain
of duration.”
Time, therefore, as a “being-of-reason”, is nothing more than a

“a way of thinking that serves to more easily retain, explain, and imagine things
already understood”. Time does not appear as a determination of the world, as if
sees, but as a form that lends itself to the experience of duration, of
measure-of-time that it is determined by Elohim, creator, while El
Olam, eternal. Indeed, in the first chapter of the first biblical book, bereshit,
who creates the heavens and the earth is the divinity that precedes everything that belongs to the
world, created by Her and by Her determination. The time would be
simply the divine order of things arising from his eternal nature. You
days, night and day, already reported in "Genesis", are time demarcations created
by the deity as "time for men". His nature, on the other hand,
it belongs to time, but, on the contrary, it is timeless, eternal.
According to Judaism, time is created by God. In the book of Genesis

(chapter one), God created not only the whole world, but also the
time and all its structure: a seven-day week, an eighteen-day month, and a
year of twelve or thirteen months. This conception of time implies two aspects: a
chronological or historical structure and a cyclical conception (time passes, but
certain times reappear).
The mythical-religious conception of time in its chronological or

“cyclical” thus arises from the divine nature which is, paradoxically, timeless. Because the
divinity “creates” time, the days, the world, the seasons, everything, from its
eternal potency, his eternity. For Judaism, the seventh day in particular carries
alone the expression of divine eternity. Rebbe Abraham Heschel, in the classic Les
Bâtisseurs du Temps (1957), argues in favor of the idea that tradition
Judaism is born from the separation of time and space, with time being the scope
of sacred things and, on the other hand, space, the place of profane things. O
seventh day, shabbat, therefore, rises as the Jewish cathedral par excellence; O
true temple of Judaism. “Judaism is a religion of time tending to
sanctification of time (...). The Sabbat is our cathedral”. The seventh day, therefore,
as an image of eternity abbreviates the primordial creative experience and becomes
demarcates as the immediate proximity of the divine figure, because “the image of God does not
could find himself otherwise than in time which is the mask of eternity. Such as
affirms Heschel, in the last sentence of his book, “eternity brings forth the Day”. The source
of time is, in effect, eternity, itself as a real power that
ensures the creative act. Teach Rabbi Akiba: "The Sabbat and eternity are one, or
at least of the same essence - the idea is old”. That is, the time frame
that Jewish tradition recounts, lives as a rite and even announces the eternal as
manifest truth, finally reveals divine eternity as the true
temporal architecture of the world, covered or hidden by time. Soon, the
chronology according to the determination of the mythical-religious world is more similar to
a teleology: the divinity attributed to the world a meaning that can be apprehended
in his creation, or in his hidden nature, eternity. The world and everything
belongs to him would be impregnated with natural signs that express the eternity
divine in the sense given to the world from the first temporal determination
situated in the genesis of creation. On the other hand, the cyclical or repetitive way that
imposes on the world can also be a linear form, as both are affiliated without
logical damage to eternity, because it is divine eternity that produces meaning. As
says Master Eckhart,
[and] it is a necessary truth, that time cannot be distended in

God and in the soul. Could time be distended in the soul, there would be no soul. Could
God being touched by time, then he would not be God.
The cosmological and natural return as facticity or manifestation of

eternity
It is understood what Mircea Eliade called “sacred time”, time

parties, time for updating the initial and genetic creative act as an act
repetitive, as a rite that wants to (re)find the teleological meaning of divine creation,
then
Religious man knows two types of time: profane and sacred. One
evanescent duration and a periodically recallable "set of eternities"
during the festivals that make up the sacred calendar. The liturgical time of
calendar occurs in closed circles: it is the cosmic time of the year, sanctified by the
works of the gods. And because the greatest divine work was the creation of the world, the
commemoration of cosmogony plays an important role in so many religions. The year
new coincides with the first day of creation. The year is the time dimension
[chronology] of the cosmos. (...) Each new year reiterates the cosmogony, recreates the
world, and, in this way, time is also created, the “beginning of
new". (...) The religious festival is the re-enactment of a primordial event, of a
sacred history whose actors are the gods or semi-divine beings.
The teleological structure of mythico-religious time is still markedly

characterized by the return of its own rhythm to the world as a ritual reinauguration.
There would be a certain need to go back to the “beginning” to reinaugurate time according
to the eternal nature of the world, aiming, thus, to update (make act) the
divine eternity present in creation. It is a condemnation of the "eternal
return” that is necessary for the objectification of the divine eternal nature, for the
return to the creative genesis produces facticity or makes manifest what would be
infinite formless by nature, eternity.
Mircea Eliade (1969), in Le mythe de l'éternel retour, reiterates, with

reservations, the argument of AJ Wensinck, in “The semitic New Year and the origin
of eschatology” (1923), according to which the origin of the ritual-cosmic conception of

time is directly related to the disappearance and reappearance of
vegetation, determined by the coldest and hottest seasons of the year,
respectively, or according to the wettest and least rainy seasons,
fertile and infertile. For if the world was created in the month of Nissan (between March and April)
or in the month of Tichri (between September and October)6 of the Hebrew calendar, it is certain that
both seasons are rainy and which, in one way or another, express
factually through vegetation, through a biological objectification or
natural, the periodical regeneration of life, of creation; that is, the repetition of the act
cosmogonic. Because, if there is no theogony in the Judeo-Christian tradition, there is cosmogony.
An additional fact contributes to the understanding of eternal repetition.
as objectification of eternity according to biological-cosmological standards

nature, another divine name also derived from the mysterious Tetragrammaton. Thirst
YHWH withdraws from hyh [being] by the exegesis of the third chapter of the cosmogonic narrative
of the Torah, Professor Thomas Römer (2014) presents another argument in favor of
facticity of the Hebrew deity in L'invention de Dieu as a rain deity;
which corroborates the possible relationships between the repetitive reopening of the year
according to the biological archetype (both the reinaugurating, repetitive act and the
divinity itself). Another root could be extracted from the tetragrammaton, namely, hwy
[ÿÿÿ[. The root hwy has three distinct meanings: to wish, to fall, to blow. But only two of the three
possible meanings are verified linguistically employed in the

biblical tradition, which leads to Professor Römer's hypothesis that
the meaning of 'desiring' and 'falling' are equally attested in Hebrew

biblical, only the sense of 'to blow' is not. Perhaps, then, it is a censorship
voluntary on account of the divine name.
This statement is placed alongside the argument of the biblist Julius

Wellhausen, whose classic of studies on the history of religions Israelitische und
Jüdische Geschichte proposes that YHWH could be characterized as a deity
rain or storm, linguistically rooted in hwy, who blows the
wind or rain. In addition, this hypothesis can be verified in
Proto-Semitic Amorite inscriptions (3rd millennium BC), found in the city of Mari,
containing what might be understood as a list of proper names
divine, among which that of a certain Yahwi-Adad, “manifestation of Adad”; Adad that is
famously the deity of rains and storms (Cf. Von Soden, 1985). With
In effect, the idea of YHWH as god of rains and storms goes to Thomas
Römer as a satisfactory explanation of the manifest character of the Hebrew deity.
In fact, the various mentions of heaven as
actual expression of divinity.
With this, it becomes clear that, whatever the concrete forms of

manifest divinity to Hebrew culture, they are forms that seek
externalize the eternal character of his original nature. For divine eternity
is objectified or becomes an act when it intends to imitate the creative origin through the
rituals of passage of time, always through the affirmation of repetition, of
return; that is, in the moments in which what is in itself temporal is specialized -
transience - through the objectification of repetition, then, creating a form
finite to something infinite in principle. Eternity, antithesis of what is transitory, thus
paradoxically appears when time “returns”, when its transitivity
it opens precisely when the world reappears: night becomes day; the moon,
Sun; the cold seasons, hot; vegetation killed by the cold flourishes (Gen. 8:22). They are
natural patterns that never stop repeating themselves and that appear to the eyes of
theology as a manifestation of divine eternity which, in the Hebrew or proto-
Christian, is not just an abstract attribute, but a factual one, explained by the origin
archaic of YWHW as hwy, god of rains and storms, that is, as a species
of fertility god of the natural world. Something that is initially presented as
facticity of the origin of YHWH, contaminates the tradition that, then, settles
literarily as an attribute, epithet, characteristic or even proper name of the
divinity; what is verified, as demonstrated, in the mythical-religious literature
Judeo-Christian.
16. The present temporal modus ,

and finally, the form of eternity.
The religious man who bases his experience-in-the-world on this aspect of
understanding of time as a material image of eternity is inserted in time
as an expression of eternity only through the repetition, updating of the history of
divine world which is, as noted, a teleological rather than a chronological act. A
teleology, in turn, is only realized by the eternal quality of the divine as exterior
to time and expression of its infinity, simultaneously, qualitatively
understood as immutable, intransitive. The time-eternity that temporality
mythical-religious origin evokes, then, an infinite, deformed time, particularly in its relationship
with man, since he is, originally, eternity,
although it expresses itself theologically in the world according to a circular design,
repetitive, or even according to a line on which the planes are printed
gods, from creation to the end of time, as predicted by the apocalyptic "revelation"
of John, on the Christian side, or by the major prophets of ancient Judah, such as Daniel and
Isaiah, on the Jewish side. Equally, one can see such teleology in the tradition
Jewish and Christian messianic whose relationship to eschatology is clear. In that regard,
such prophetism or even the very existence of prophets seems to be possible
only through the theological architecture of time, according to which the future and the
past have identical and isonomic forms, allowing the prophet to
futuristic scrutiny in a similar way to the investigation of the past. Per
In doing so, the prophet appears as a possible personality, just as prophecy appears
as a possible phenomenon, within theological cultural structures.
In this way, the biblical prophet is a participant in the transcendental duration of

God is inserted in the deepest of times and the becoming that weaves the web of lives
human. Because this becoming is already invested, in its most intimate sense, with a
eschatological scope. (...) Out of time and in time, all at once. There is a
prophetic judgment on human becoming, which involves an eschatology, without
doubts, but also - and directly - a story.
It is necessary to emphasize, however, that messianism and eschatology do not

reproduce a pure expectation about the future, but, on the contrary, announce the
simple incompleteness of the destiny of the world which, determined by teleology, is, by
end, eternal. The interpretation of the “end” of world history is only one
possibility of understanding biblical eschatology, sociologically and
historically located, but which does not mischaracterize the ontology of time
theology as synonymous with the study of eternity. The Hebrew language itself
old does not allow the purely future expectation and its due "end", because there is no
past, present and future time, but only the times of “finished” actions and
“unfinished”, grammatically8 and anthropologically. Therefore, the Messiah
“will come”, but he “is coming”, or in the “future-present”, according to Augustine of Hippo
teaches us, which will be duly analyzed later, or “today” [ÿÿÿÿ[, according to the
Parable of the Sanhedrin Treatise , of the Talmud Bavli, being both the "future-present"
when the “today” located in eternity, also an expression of the unfinished
Messianic meaning. The eternal facticity of divinity, thus, is
reaffirmed as the creative matter and fundamental character of the creation of the world, of
according to the mythical-religious theological understanding of the idea of time.
The teleological character, in this way, is objectified as the exemplary attribute

of the mythical-religious discourse about time, removing it from the investigative scope of
consciousness, making any temporal aspect of the world and things a
determination of its eternal, infinite, immutable, formless primeval nature. Do not
admits any transitivity as an attribute of creation, which is uncompromising in
relation to the destiny of the world; something that both biblical eschatology and
religious rituals prescribe. That is, for the mythical-religious meaning of time,
what is understood by consciousness as a chronological experience or
temporal, transitivity - things past or future - is nothing more than
a predetermination of El-Olam. Both the future (expectations) and the past
(the memory of things), are therefore teleologically timeless,
eternal. Time is nothing more than the moving image (Plato), for it becomes and
fades away, from divine eternity. And the cosmological return of the movement of the stars,
seasons, or even life itself, are proof of its facticity.
Augustine, the Bishop of Hippo, in his Ontology of the Godhead (Weiss),

1984, in the Confessiones, at the end of the fourth century of our era, clearly summarizes
such a characterization of time through the idea of eternity when it attributes to the modus
present tense, which substantially contains both pasts and futures.
futures, as the manifestation of the ever-present eternity, for the present
neither passes nor becomes, it simply is, always, present.
(...) you [God] precede all pasts with the celsitude of your eternity
always present [praecedis omnia praeterita celsitudine semper praesentis
aeternitatis], and you surpass all futures because they are future and, when they come, they will be
past; yet you are always the same, and your years do not die. (
Augustine affirms that eternity is the divine substance: “aeternitas ipsa dei
substantia est [eternity is the divine substance]”. Following the theological tradition,
in frank dialogue with Plato and Plotinus, Augustine does not study time through
reference of eternity, but uses “time” and “eternity” as contrasts, since time would be vestigium
or imitatio of eternity, never having it as a model. A
eternity, at the end, is the quality that delimits time, as it prevents the past and
the future of being by restricting themselves to the present or the eternal presence of the present.
In this sense, the present, as a factible manifestation of time, is “eternal not
merely in the sense of having neither beginning nor end, but also in the sense of
not be succeeded by either the past or the future, so there is only the
permanent present”. The well-known Augustinian formula, “Three times ago, the
present relative to things past, the present relative to present, and the present
relative to future ones” (August. Conf. 9.26), indicates precisely that the temporal modus
present is the manifestation of the intransigent transitivity proper to what is eternal;
its shape, therefore. Augustine demonstrates more precisely what the Rebbe
Heschel tells us, that the "image of God is in time". In fact, the image of
divinity is the present, understood as the form of eternity.
Not by chance, it is possible, in effect, to achieve a certain predictability of the

divine plans in a prophetic way, because future and past are confused in the
informality of what the past and the future are for mythical-religious literature. O
which is admitted into the immutability proper to what is. Eternity, therefore, is the
true character of time according to the theo-logical (or even logical) meaning,
be it future, be it past. Eternity is always present; the modus
present tense, therefore, is the form [ÿÿÿ ;tzelem] or image [ÿÿÿÿÿ; eikón] da
eternity, its immediate manifestation, the being of time, the finite physiognomy of
Eternal.
17. Salvation in Christ
The Bible presents humanity with an offer of salvation. Well, if there is

an offer of salvation is why humanity is lost.
Before understanding how man is saved by God, it is necessary

understand what man is saved from and how mankind was lost.
17.1. Adam – The Wide Door
Man is saved through the gospel from a condition

inherited from the first Father of mankind. It was Adam who sinned, and because of
offence, all men have sinned (Rom 5:19).
Through Adam's offense all men became sinners, or

that is, separated from God, alienated from the life that is in God, destitute of the glory
God's.
No matter the social position, religiosity, morals, behavior,

nationality, office, etc., all men begotten after the flesh and of the
Adam's blood are sinners. Now they are sinners in consequence of
condition inherited from Adam, and not because of behavior or morals that
adopted.
The Bible compares the sinner's condition as being similar to

condition of a slave.
In antiquity there were 'free' and 'slave' men. The difference between
free and bond was not in the physical, mental or behavioral make-up of the
man, before the difference was the product of a social condition.
The free man was subjected to servitude when he did not pay his debts.
debts, for being booty of war or when generated from slave parents!
Just as the children of slaves were also slaves, all

men became servants of sin by being children of Adam. Adam sold himself
to sin by becoming a slave to sin, and all his descendants see
to the world on an equal footing with the father (Is 43:27).
It is not the actions of men that determine whether or not he is a sinner,

rather, it is from its origin that the condition of subjection to sin derives.
Jesus demonstrated that everyone who commits sin is a slave to the

sin, that is, by being a slave to sin, man sins. the condition of
subjection to sin is what determines the condition of man: sinner. in the condition
of a sinner all his actions are reckoned to be sin.
The apostle Paul demonstrates that all men have sinned and
destitute are of the glory of God (Rom 3:23). The doctrine announced by the apostle
Paul was also foretold by the prophets, since David declared to have been
Shaped in iniquity and conceived in sin (Ps 51:5).
David demonstrated that all men have gone astray and in one
event (together) were made unclean (Ps 14:3). Adam's fall was the only
event which committed all mankind, and after the fall, all men
they became abominable in their works: there is no one who does good (Ps 14:1).
The condition of man is miserable, since the best of men

it is comparable to a thorn, and the fairest to a thorn hedge. Since
Adam sinned (perished), there is none upright among the sons of men (Mq
7:2 and Mic 7:4).
From their mother's womb men have gone astray, for they entered through
a path that leads them to perdition, due to disobedience,
judgment and condemnation of Adam (Ps 58:3 and Ps 53:2-3).
It does not matter social, religious condition, good deeds, behavior,

morals, sacrifices, vows, etc., the condition inherited from Adam made all men
sinners, that is, men in the service of sin. They sin because they are sinners!
They do not do good because they are evil.
17.2. The Gospel
Through the gospel men are informed that God is

rich to all who call on him. No matter the social, moral or
behaviorally, God is generous to all men (Rom 10:12).
The gospel of Christ reaches as far as Nicodemus who was teacher, judge and
religious, as for the Samaritan woman, who had five husbands and the one she now has, did not
belonged.
Through the faith that was manifested, man recognizes his condition
of sin that stems from condemnation in Adam, and understands how much
needs salvation ( Gal 3:23 ; Rom 5:18 ).
Nowadays, people look to churches in search of a

miracle, a job, a marriage, however, the grace of God was revealed
savior, that is, the gospel is designed solely to save sinners from
condemnation inherited from Adam.
If man does not accept Christ as Lord, his fate is
hell of fire and brimstone, for he entered through a wide gate (Adam) which makes him walk
by a broad way that leads to destruction (Mt 7:13).
Anyone who does not accept the message that bestows new life cannot
enter the kingdom of heaven (John 3:3). It is enough for a man to hear and believe that he will be saved from
condition that leads him to eternal torment.
The Bible demonstrates that the gospel was first preached to

Abraham. Abraham believed the promise and it was credited to him as righteousness (Gal 3:8). Of
likewise, everyone who believes in the gospel message will be justified.
To be saved, it is enough to believe in the message of the gospel, that is,

as the Scriptures say (John 7:38).
Believing in Christ has nothing to do with a feeling of fear, trembling,
terror of hell, before it stems from the announced message, the faith that once was
given to the saints (Jude 1:3).
The gospel is the power of God to everyone who believes. through the
gospel, man gains new life, since God grants the believer a
new heart and a new spirit (Is 57:15).

Note, The gospel of Christ, the faith which was manifested unto men,
is also named: power of God, faith, hope, promise, etc. note the
use of the word faith and believe in the same verse:
“We know that a man is not justified by the deeds of the law, but by the
faith in Jesus Christ, we also have believed in Jesus Christ…” (Gal 2:16);
“For in him the righteousness of God is revealed from faith to faith” (Rom 1:17).
In these verses, the apostle Paul makes reference to faith, contrasting it with
law, that is, he referred to the gospel message when he used the
noun 'faith'. He then demonstrates that through faith Christians have
believed, that is, in the gospel it is discovered that the righteousness of God is given by
mediation of the gospel message (faith), when man rests (faith) in
proposed hope.
17.3. The Salvation
Jesus demonstrated that whoever hears his word and believes in God has the
eternal life, that is, he will not come into condemnation, because he has passed from death to life
(Jo 5:24).
The sinner's condition is death, the same as a slave to sin,
fall short of the glory of God, child of disobedience, child of wrath, etc. who believes
leaves the condition of death and passes the condition of life. Whoever believes in Christ is not
condemned, but he who does not believe is already condemned, because he remains under the
condemnation imputed to Adam and all his descendants (John 3:18).
The condemnation and wrath of God came upon all men because of
Adam's offense. Through Adam's offense all sinned and died, i.e.
they were separated from the One who is life. Whoever believes in Christ has life
eternal and will no longer be the target of God's wrath (John 3:36).
To all who hear the gospel message and confess Christ, the
high priest of our confession, believing that Christ was raised from the dead
dead to the glory of God the Father, shall be saved (Rom 10:9 -10).
What will they be saved from? From the current financial condition? Of the family
problematic? Of socioeconomic problems? Etc. No! Jesus warned that the
who believes in Him will be saved from the condemnation established in Adam, however,
would be taken out of the world and would continue to have afflictions (John 16:33).
Anyone who believes in a pseudo gospel that announces that God

will change the social condition of man, or that there will be a financial change
radical one who follows Christ will not be saved, either from the wrath to come or from the
matters concerning this world, for the gospel of God is according to the
Scriptures do not constitute a social program.
The Bible is clear: “For whoever calls on the name of the Lord
will be saved” (Rm 10:13 ), however, the promise of God says of the future hope, and
not from the things of this world.
God so loved the world that he gave his only begotten Son, that
that whosoever believeth in him should not perish, but have everlasting life, that is, the
gospel did not come to promote riches of this world (John 3:16). Because is
necessary for man to believe in Christ? For justification of everyone who believes (Rom 10:4).
What was the concern of the jailer who guarded Paul and Silas?
Salary increase? Change in your social position? Run a company?
To be a magistrate? No! His question is clear: “And taking them out, he said:
Sirs, what must I do to be saved?” (Acts 16:30).
18. The New Birth – Christ: the

Narrow door
When the sinner believes in Christ, he is at the same time receiving the
Christ. Believing and receiving refer to the same event “But as many as
received to those who believe in his name, to them he gave power to become sons
of God” (John 1:12).
There are those who say that it is necessary to believe and then receive, however, the
Apostle John demonstrates that believing is the same as receiving.
What change will God work in the life of the believer?
18.1. will be a child of God
“But as many as received him, to them gave he power to be made

children of God, to those who believe in his name” (John 1:12; Gal 3:26);
18.2. Regenerated
“According to his great mercy he has begotten us again to a living

hope through the resurrection of the dead…” (1 Pet 1:3);
18.3. New Creation
“So if anyone is in Christ, he is a new creature; the old things

already passed; behold, all things have become new” (2Co 5:17);
New condition – “There is therefore now no condemnation for those who are in
Christ Jesus…” (Rom. 8:1);
New Nature - "For which he has given us great and

precious promises, so that by them you may become partakers of the divine nature,
having escaped the corruption that is in the world through lust” (2 Peter 1:4).
As death (condemnation) came by one man, so also

salvation, for as in Adam all die, so in Christ alone shall
made alive (1Co 15:21-22).
The relationship that the apostle Paul establishes between Christ and Adam
demonstrates that Adam is the wide door through which humanity entered and goes on to
perdition. And that Christ is the narrow door, through which all who enter are saved.
In Christ and in Adam we have the spiritual and the carnal. The Born of Adam
are carnal, and those born of the last Adam, spiritual. First came the man
carnal, and then spiritual men to come into existence (1Co 15:46).
Adam, the first man, because he was of the earth, he was earthly, made by God
living soul (1Co 15:47). But Christ, the last Adam, belongs to heaven.
Both Christ and Adam bestow their images on their

descendants: As earthly men bear the image of Adam,
spiritual men bear the image of Christ, since, like the
earthly, so are the earthly, and 'as the heavenly, so are the
heavenly ones' (1Co 15:48).
Through the new birth (regeneration) the newly begotten man

becomes a partaker of the divine nature ( John 1:16 ; Col 2:10 ). the new condition
of the new creature takes effect even in this world “Herein is perfect love for
with us, that we may have confidence on the day of judgment; because, what he is, we are
we also in this world” (1Jo 4:17).
Because he was born of incorruptible seed, which is the word of

God, Christians have a living hope (1Pe 1:23 and 1Pe 1:3). He was again created in the
condition of being able to share in the inheritance of the saints (Col 1:12). He is an heir of
God (Gal 4:7), and co-heir with Christ (Rom 8:17). It is temple and dwelling
of the Spirit ( 1Co 3:16 ), for he has in himself the pledge of the inheritance (Eph 1:13 ).
Whoever believes in Christ is a faithful witness, for the fruit comes from God.
of the lips, that confess Christ (Hos 14:8; Heb 13:15).
19. Eternal Redemption the

We know that Christ wrought out eternal redemption “Not even by the blood of
goats and calves, but by his own blood he entered the sanctuary once,
having accomplished an eternal redemption” (Heb 9:12).
That, in addition to salvation, Christians were endowed with all the

spiritual blessings in heavenly places, since you are seated in Christ (
Eph 1:3). Everything pertaining to life and godliness has been given to those who believe in the
his divine power (gospel) (2Pe 1:3; 1Co 1:18).
Besides being saved from the condemnation established in Adam, there is no other
destiny for those who are saved by faith in Christ: they are children of God, that is,
predestined to be children by Adoption, that is, a different condition from that of the saved
in other dispensations.
The new creatures begotten after God in Christ were

predestined to be children. Predestination does not say of the old creature, but if
refers to the fate of the new creature. As we know, he who is 'in Christ'
new creature is, and it was 'in love', that is, 'in Christ' that the new creature was
predestined to be a son by Adoption, since only through Christ
many children are led to the glory of God “For it was fitting that he, in order to
whom all things are, and through whom all things exist, bringing forth many sons
glory, to consecrate the prince of their salvation through afflictions” (Heb 2:10).
God's salvation is through faith in all dispensations,

however, divine filiation is granted specifically to the church of Christ, for all the
creation groans in anticipation of the revelation of the children of God “Beloved, now
we are children of God, and what we shall be has not yet been made manifest. But
we know that when he appears, we will be like him; why
as it is we shall see” (1Jo 3:2; Rom 8:21).
Those who believe in Christ were chosen to be holy and blameless, since, 'in
Christ' they were created in true righteousness and
holiness (Eph 4:24).
Before the foundation of the world God elected Christians to be

holy and blameless because in Christ they would be created in this condition. That one
who made Christians an inheritance in Christ (Eph 1:11 ), is also the one who wrought the new
creation, giving power to those who believe to become children of God,
holy and blameless.
However, there is an addendum of the apostle Paul: “I also warn you,

brethren, the gospel which I have preached unto you; which you also received, and in
which you also remain. By which you are also saved if you hold fast to it as
I have announced it to you; unless you believed in vain” (1Co 15:2).
The apostle seeks to remind Christians of the gospel announced, the

even though they received and remained in it. Christians were saved because
believed the message of the gospel, but if the gospel does not hold it as it
it was announced, that is, if they embrace another gospel, they will have believed in vain (
1Co 15:2).
Anyone who strays from the truth of the gospel will suffer the
consequences of having fallen from grace: separated from Christ “Separated are you
of Christ, you who are justified by the law; from grace you have fallen” (Galatians 5:4).
Anyone who is separated from Christ remains under condemnation, for the
Salvation belongs only to those who know God, or rather are known
from him.
What does it take to obtain salvation? Salvation in Christ alone
19.1. Unique Name - Acts (4:12)
And in no one else is there salvation, because also under heaven

there is no other name given among men whereby we must be saved.
19.2. The Only Way to God – (John 14: 6)
Jesus said to him: I am the way, and the truth, and the life; nobody comes
to the Father, except through me.
19.3. Without Christ, I Can Do Nothing – (John 15: 5).
I am the vine, you are the branches; who is in me, and I in him, this one gives
much fruit; because without me you can do nothing.
•Must have your blood - Apo. 1: 5
And from Jesus Christ, who is the faithful witness, the firstborn from the dead,
and the ruler of the kings of the earth. To him who loved us, and in his
blood washed us from our sins.
•Must believe him - Jo. 8:24
Therefore I told you that you will die in your sins, because if you do not
believe that I am he, you will die in your sins.
• Had to go to the cross to reach his goal - Heb. 12: 2
Looking to Jesus, the author and finisher of our faith, who, through the joy that
was set before him, endured the cross, despising the shame, and sat down at the
right hand of the throne of God.
• Died for our sins - Isa. 53: 3-8, 12; rom. 5: 6-9;
He was despised, the most rejected of men, a man of sorrows,

and experienced in the works; and like one from whom men hid
face, he was despised, and we made no case of him.
Truly he took our infirmities upon himself, and our
our pains he took upon himself; and we considered him stricken, smitten by God, and
oppressed.
But he was pierced for our transgressions, he was crushed for
because of our iniquities; the chastisement that brought us peace was upon him, and
by his stripes we are healed.
We all went astray like sheep; each one deviated
by your way; but the Lord laid on him the iniquity of us all.
He was oppressed and afflicted, yet he opened not his mouth; like a lamb
was led to the slaughter, and like a sheep before its shearers,
so he opened not his mouth.
He was taken out of oppression and judgment; and who shall count the time of his life?
For he was cut off from the land of the living; for the transgression of my people he was
reached.
•We have sinned - Rom. 3:23
For all have sinned and fall short of the glory of God;
Being justified freely by his grace through the redemption that is

in Christ Jesus.
•Perish without repentance - Lk. 13:3
No, I tell you; rather, unless you repent, all alike
perish.
• Repentance Necessary for Forgiveness - Acts 2:38
And Peter said unto them, Repent, and let every one of you be baptized in
name of Jesus Christ, for forgiveness of sins; and you will receive the gift of the Spirit
Holy.
19.4. Turning away from sin - (1 Thess. 1:9; 10)
Because they themselves announce from us what entrance we had to

with you, and how you turned to God from idols to serve the living God and
TRUE,
and wait for his Son from heaven, whom he raised from the dead,
know, Jesus, who delivers us from the wrath to come.

Also Believe and Think

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Also Believe and Think

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Also believe and think

Systematic theology. (Franklin Ferreira and Alan Myatt)

Bittencourt, b. nop. The testament is Paulo, SP. : aste, 1965.

The Knowledge of God (JI Packer).

The Work of the Holy Spirit (Abraham Kuyper)

atheism humanism bob kowalsk

BIBLE THEOLOGY AND HOLINESS

CLIFFORD FABRICIO DE ANDRADE

BELIEVE ALSO AND THINK

THEIST, ATHIST PRACTICAL AGNOSTICISM.

THE ORIGIN OF EVIL

created a foundation in my life. AND

Dinei, Teco, Adilsinho Cantor,

2.1. Theistic Agnosticism ................................................................ .................................................................. .......... 8

2.2. Atheistic Agnosticism ................................................... .................................................................. ........ 8

2.3. Practical Atheism. .................................................................. .................................................................. ............. 9

3.1. THE ORIGIN OF LUCIFER. .................................................................. .................................................................. 11

3.2. So where did Satan come from? .................................................................. .............................................19

4.1. WHAT IS SIN. .................................................................. .................................................................. ..........24

6.1. WHAT WE NEED TO DO TO BE SAVED. .................................................................. ........28

7.1. What is “eternity” for biblical-Hebrew thought? ................................................................31

13.1. The time ................................................ .................................................................. ......................44

13.2. Who or what is the Hebrew deity? .................................................................. ......................47

13.3. I AM WHO I AM ............................................. .................................................................. ...50

13.4. I AM WHO I SHOULD BE.................................................. ..............................................51

13.5. - supports certain fundamental constancy, independent of variations. Such conception of

13.6. 'I MUST BE WHO I AM.............................................. ..............................................51

13.7. I MUST BE WHO I MUST BE ................................................51

17.1. Adam – The Wide Door ............................................. .................................................................. .......63

17.2. The Gospel................................................ .................................................................. ................64

17.3. The Salvation ................................................ .................................................................. ...................66

18.1. He will be a son of God ............................................................. .................................................................. ..........68

18.2. Generated anew .................................................................. .................................................................. ............68

18.3. New Creation ..................................................................... .................................................................. ................68

19.1. Unique Name - Acts (4:12) .................................................................. ....71

19.2. The Only Way to God – (Jn. 14: 6) ...................................71

19.3. Without Christ, I Can Do Nothing – (Jn. 15: 5).................................. ...................................72

19.4. Turning away from sin - (1 Thess. 1:9; 10) ...................................74

1. Believing is also thinking

A professor is giving a philosophy class and got into the subject,

For humanity, economic progress is the most important

You're in a classroom, and you've just heard everything you,

This will be our struggle in the end times, people possessed by

According to this doctrine, things, reality and, above all, the

absolute are unknowable. Moderate positivism (Auguste Comte and, in

in particular, Herbert Spencer) is its most characteristic representative. also if

considers Kant's theory of the knowability of the "thing in itself" to be agnosticism

and the impossibility of demonstrating the existence of God. One

divinity, stating that human knowledge is not able to obtain data

rational reasons that prove the existence of supernatural entities.

Agnosticism declares it impossible and inaccessible to the understanding

2.1. Theistic Agnosticism A theistic

It believes because it is based on a concept announced by a certain religion.

2.2. Atheistic Agnosticism Like the

possess knowledge nor be able to prove the existence of gods through

electron, but we have no doubt of its existence.

2.3. Practical Atheism.

There are people who claim to be born again, not pension

3. Even the demons believe

"correct theology" cannot be called faith. There is no salvation for demons,

So what is the difference between belief of demons and necessary faith

Imagine standing on the edge of a canyon. a narrow walkway

So it is with salvation. Demons know more than we do about

The truth is, we are not saved by faith in a creed; are

(1 Peter 1:8, 15, 22-23).