Maker Of Heaven Research Articles

Old Testament Theology

Old Testament Theology Fred W. Guyette, Thomas Hieke, Christopher T. Begg, Martin Nitsche, and Richard A. Taylor 988. [OT Theology] W. H. Bellinger, Jr., Introducing Old Testament Theology: Creation, Covenant, and Prophecy in the Divine-Human Relationship (Grand Rapids: Baker Academic, 2022). Pp. xv + 200. $24.99. ISBN 9781540961471. "The comprehensive designs of Walther Eichrodt and Gerhard von Rad are now found wanting and we must now find a new shape for Old Testament Theology," so wrote Walter Brueggemann in a 1985 CBQ article entitled "A Shape for Old Testament Theology." [End Page 357] B. believes that we can discern such a "shape," which he summarizes this way: Divine revelation and human response, as expressed in creation, covenant, and prophecy. Each of these three theological elements suggests a portrayal of God and invites a human response to God. Where, then, is the best place to begin our search for this pattern? Answer: Let's begin with the Psalms and the theme of deliverance: "They cried to the Lord in their trouble, and he delivered them from their distress" (Ps 107:6). This leads into a second affirmation: God blesses. "May the Lord, maker of heaven and earth, bless you from Zion" (Ps 134:3). B.'s third theme for an OT Theology is: God speaks, which finds expression in the words of Ps 24:3: "Who shall ascend the hill of the Lord? Those who have clean hands and pure hearts." A theology of creation and blessing is implied in Genesis 1 and 2. God's act of delivering Israel from bondage leads to covenant-making in the Book of Exodus. And after we have forsaken God's ways, he calls us back to obedience through the words of the prophets. After our abject moral failures, who better than the prophet Hosea to offer us a better paradigm for renewing our faithfulness and loyalty to God? See also B.'s essay "Portraits of Faith: The Scope of Theology in the Psalms," An Introduction to Wisdom Literature and the Psalms (Mercer University Press, 2000) 111-28.—F.W.G. 989. [OT and NT Perspectives on Death and Resurrection] Paul Deselaers and Robert Vorholt, Tod und Auferstehung: Perspektiven des Alten und Neuen Testaments (Neue Echter Bibel – Themen 13; Würzburg: Echter, 2020). Pp. 160. Paper €16.90. ISBN 978-3-429-05535-6. The series aims at an interdisciplinary dialogue of Hebrew Bible/OT and NT studies. The topic "death and resurrection" is an important field of biblical theology. D. presents the many faces of death in the Hebrew Bible/OT and the biblical "yes" to life despite inevitable death. He treats the Primeval History (Genesis 1–9) as well as the literary struggle about the fate of the dead in narrative and poetic texts ("dying at a ripe old age, grown old after a full life; and being gathered to one's people"; Sheol; suicide and wishing to die; murder; illness; etc.). He also addresses the discussion about death in wisdom literature. Finally, D. examines the Psalms and other OT materials which occasionally hint at a salvation from death or to a hope for resurrection. V. presents the NT's message about the resurrection of Jesus in the Gospels. A brief section summarizes major findings and brings both parts of the Christian Bible into dialogue with each other.—T.H. 990. [Typology] James M. Hamilton, Jr. Typology – Understanding the Bible's Promise-Shaped Patterns: How Old Testament Expectations Are Fulfilled in Christ (Grand Rapids: Zondervan Academic, 2022). Pp. xxiii + 405. $29.99. ISBN 978-0310534402. As Basil of Caesarea says in his treatise On the Holy Spirit, "Typology points out what is to be expected." Following Basil's lead, H. explores several of the "promise-shaped patterns" found in the OT. The children of Israel were liberated from political bondage in the Exodus, while the "New Exodus" points toward a deeper spiritual reality: an exodus from sin. What God promised in the OT comes to fruition in the NT. Consider the difference Paul describes in Romans between the Old Adam and New Adam. The offices of Prophet, Priest, and King—these were...

Feathery Traces: The (Dis)appearance of the Angel in the Work of Mallarmé

Religion & Literature 186 Newman, John Henry. “The Powers of Nature: The Feast of St. Michael and All Angels.” In Parochial and Plain Sermons. San Francisco: Ignatius Press, 1997. —–. “The Dream of Gerontius.” In Verses on Various Occasions, by John Henry Newman. London: Longmans Green & Co., 1903 Nichols, Aidan. All Great Art is Praise: Art and Religion in John Ruskin. Washington, DC: The Catholic University of America Press, 2016. Pater, Walter. Appreciations: with an Essay on Style. London and New York: Macmillan and Co., 1889. Potter, Dylan David. Angelology: Recovering Higher-Order Beings as Emblems of Transcendence, Immanence , and Imagination. Cambridge: James Clarke, 2017. Rembrandt Harmenszoon van Rijn, Jakob ringt mit dem Engel [Jacob Wrestling with the Angel]. C. 1659, oil on canvas, 4.6 x 3.10 in. Gemäldegalerie der Staatlichen Museen, Berlin. Rossetti, Christina.Christina Rossetti: The Complete Poems. Edited by R. W. Crump. London: Penguin, 2005. Ruskin, John. The Library Edition of the Works of John Ruskin. 39 vols. Edited by Cook and Wedderburn. London: George Allen, 1903-12. —–. Ruskin in Italy: Letters to his Parents. 1845. Edited by Harold J. Shapiro. Oxford: Clarendon Press, 1972. Stanford, Peter. Angels: A Visible and Invisible History. London: Hodder & Stoughton, 2019. Tolkien, J. R. R., On Fairy-Stories. Oxford: Oxford University Press, 1947. FEATHERY TRACES: THE (DIS)APPEARANCE OF THE ANGEL IN THE WORK OF MALLARMÉ1 Felix Schmelzer The Nicene Creed refers to God as “maker of heaven and earth, and of all that is, seen and unseen,” words that imply a profound unity of the material and spiritual (invisible) universes.2 Within the Christian vision, neither would be complete without the other.3 Throughout the modern age, this vision is increasingly undermined by a materialist determinism, the key element of a one-sided scientific worldview. Placing themselves in opposition to an absolutist notion of scientific knowledge, many romantic writers have tried to reintegrate the spiritual dimension into European culture, with poetry especially becoming one means of doing so.4 This is, of course, a somewhat simplifying generalization, which nonetheless bears a tendential truth. Important to point out here is that Stéphane Mallarmé, though widely regarded as the most “modern” of all nineteenth-century poets, is still driven by this romantic impulse; in other words, the idea of a profound unity between matter and spirit, and the question of how to FORUM 187 express this unity in words to overcome a merely materialist vision of the world, is essential to his work. As we shall see, the motif of the angel, the spiritual creature per se, is closely related to that idea. In Mallarmé’s early work, the world still seems in order. Omnipresent and irresistible ties, such as a “virgin’s white thread” hanging down from the sky, hold together that which belongs together, celestial purity (always “white” for Mallarmé) and material existence.5 In Mallarmé’s own words: “The rose loves the lily.”6 The most important, or at least most frequent, tie between the two worlds is the angel. Mallarmé’s early poetry almost seems overcrowded by white-winged messengers mediating between Heaven and Earth. Marchal characterizes this period appropriately as an “ancient angelic dream.”7 Oftentimes, the angel is evoked metonymically by “feather” or “wing,” body parts that suggest the idea of an ascension to the invisible sphere—angels are invisible by definition—particularly well. Mallarmé would not be as modern as he is if this Christian and romantic conviction of continuous contact between the visible and the invisible worlds, or at least the possibility thereof, had not been placed severely in doubt. From 1862 onwards, the old Heaven (“Azur”) becomes, in the Baudelairian tradition, more and more unreachable.8 Angels still appear in the poems, but now in the form of featherless beings, incapable of ascending. The connection with heaven has been interrupted, the tie cut. These pitiful creatures can be read as a metaphor of poetic failure. In “Les fenêtres,” the poet, in an act of self-contemplation, recognizes himself as an angel (“je me mire et me vois ange” [I look at myself and see mysef as angel]), only to realize at the same time that he has lost his feathers...

Eat, Sing, Love: How Interfaith Families Model Interfaith Engagement

Eat, Sing, Love: How Interfaith Families Model Interfaith Engagement Susan Katz Miller I lift my eyes up, unto the mountains, from where, from where can my help be found? (Psalm 121) Dancing a grapevine step, while singing Psalm 121 set to a minor melody, I was conscious of a pleasant harmonic buzz created by engaging more than one of my senses simultaneously. The circle connected dozens of members of the Interfaith Families Project of Greater Washington DC (IFFP), a community of Jews and Christians celebrating both Judaism and Christianity together. When we reached the line “My help comes from the one, maker of heaven and earth” I looked into the eyes of the random person across from me in the circle, and thought about that person as my source of help. I felt deeply moved by the intensity of this direct gaze, and the pleasure of moving in sync with a chain of people who embodied interfaith life. In that moment, claiming an exclusive label or theology for myself as a Jew or Christian felt entirely beside the point. A growing number of Americans are rebelling against the traditional narrative of lifelong allegiance to a specific religious denomination, movement, community, dogma, or creed. Free to move about the country, free to love across boundaries, they are forming interfaith families, and participating in multiple religious practices as “lived religion.” Rather than attempting to resolve the cognitive dissonance of “competing” religious truth claims, they are content to immerse themselves in the rich sensory experiences of the entire extended family: the sounds, smells, tastes, and imagery. Resisting the false binaries of religion versus culture, belief versus cynicism, intellectual versus corporeal, these families may access spirituality, and even transcendence, through performance of ancestral and contemporary rituals. And increasingly, they resist internalizing the idea that they are transgressors, gate‐crashers, or dabblers. At the same time, they may resist the idea that their hybridity is a disrespectful form of cultural appropriation, because they are growing up in families with historical connections to more than one religious culture. They take pleasure and pride from eating, singing, dancing, and loving in the new liminal spaces they are creating together. Today, at least one quarter of married people in the U.S. say they have a spouse with a different religious (or nonreligious) identity, according to the Pew Research Center. And one in every five people in the U.S. now grows up in an interfaith family. While traditional religious institutions have often warned against forming such families, Pew finds that “Nearly three‐quarters of those raised by parents from different religious backgrounds say their parents disagreed little, if at all, about religion.” In this essay, I explore what I believe is one of the secrets to that harmony: an emphasis on embodiment rather than exposition and explication. In much of the literature on interfaith families, religious institutions (and those scholars they fund) have tended to studiously ignore multiple religious practitioners, at best, and discourage their existence at worst. In part as a result, and because the study of religious complexity in families with multiple religious heritage is relatively new, the terminology remains fluid and contested. In the Jewish world, academics and community leaders still refer to “intermarriage” or possibly “interfaith marriage,” while referring to multiple religious practitioners as “partly Jewish.” The term multiple religious belonging (MRB) came out of Catholic academic theology, with the writings of Catherine Cornille and Peter Phan, and continuing through the work of Paul Knitter. The Protestant world has begun to take an interest more recently, often adopting the terms multiple religious practitioners (MRPs) or multiple religious participation as more appropriate since belonging may be moderated by institutional gatekeepers. In recent years, sociologists, anthropologists, and scholars of religion have explored the reclaiming or creation of other terms including complex religious identity, religious syncretism, bricolage, and hybridity. And in his essential new book When One Religion Isn't Enough: The Lives of Spiritually Fluid People, Christian minister and Buddhist practitioner Duane Bidwell uses the terms religious multiplicity, or spiritual fluidity. Meanwhile, in many societies it is entirely normal and unremarkable to practice more than one religion—as in the intertwined practice of Buddhism and...

Maker of Heaven and Earth

AbstractThe first article of the Nicene creed forms Christian teaching about creation in two ways. It exhibits a particular order of Christian confession and instruction, and it recommends to the church the importance of properly distinguishing three relations: the relation between God the Father and God the Son; the relation between God and the world; and the relation between heaven and earth. This dogmatic commentary on the creed attends to the first two relations and introduces the third.

The Author of Liberty: Religion and U.S. Foreign Policy

As the U.S. occupation of Iraq dragged on, George W. Bush declared in April 2004 that the United States is "the greatest power on the face of the earth," and that "we have an obligation to help the spread of freedom. . . . That is what we have been called to do, as far as I'm concerned." In his inaugural address in January this year, Bush declared that the United States had been given a "mission" by the "Maker of Heaven" and "Author of Liberty" to spread freedom and democracy. And in May, Bush again asserted that encouraging "freedom's advance" is the "calling of our time. And America will do its duty."

The Triune Creator: A Historical and Systematic Study

Maker of Heaven and Earth - an introduction to some essential concepts what kind of world? the Bible, the Greeks and the question of ontology towards a theology of mediation - aspects of the early history creation out of nothing - eternity, time and the will of God Aristotle, creation and the rise of science a new theology of nature -from Scotus to Kant returning to the Trinity - a tale of five centuries creation and providence - God's interaction with the world creation and new creation - in the image and likeness of God eschatology and ethics.

THE SELJUQS OF RUM AND THE ANTIQUE

There are walls reared up, their construction as variegated as that of the brazen heavens. In between flows a river bridged by tall arches which (by the Maker of Heaven!) you would not think to be composite, but rather to have grown up naturally as a single block of stone. If a sculptor like Pheidias were to see them, he would admire their exact evenness and lack of inclination. Between the build-

WE BELIEVE IN GOD... MAKER OF HEAVEN AND EARTH Metaphor, Scripture, and Theology

Abstract"We believe in God..., Maker of heaven and earth," is a confession of the Christian church. As such, and since its cardinal terms are taken directly from the Old Testament, it invites an immediate investigation of those texts themselves. Such an investigation would seem to be my responsibility in this consultation, and it would certainly be what I am best equipped to do. However, this paper is also to reflect on the relation of biblical and theological studies. Since that relation is so crucial, and in the current situation so unclear, I have found it necessary to devote all my attention to what should be merely prolegomena. Thus, I must begin, in violation of good rhetorical form, with an apology for what I will and will not do: I will not deal with those texts that are, in great measure, the reason for our gathering; and I will engage in what may seem to be nothing more than "the endless methodological foreplay" that Jeffrey Stout sees as the bane of academic theology.1 Even so, I will have nothing to say about method. My aim is simply stated: it is to locate the interpretation of scripture in relation to theology. I will pursue that aim by reflecting on what is entailed in the confession that forms the rubric of this consultation and the title of this paper. The first two sections of the paper represent parallel probes, the first more abstract and the second more concrete, into the same topic.

Maker of Heaven and Earth: A Perspective of Contemporary Science

Maker of Heaven and Earth: A Perspective of Contemporary Science

God and Emptiness: An Experimental Essay

The topic of this paper is Christian view of reality. It is important to recognize from outset that is not a common Christian technical phrase with a long tradition of meaning (though, due to Paul Tillich's influence, it has gained some currency in recent years), but rather a term our group has agreed is open enough to allow for Christian and Buddhist comparisons of that which is highest or most important or most central to each of these traditions. There is room for some argument, then, as to just what might be taken as for Christian tradition. Some scholars might wish to hold that it is concept of that should be explored here, since in Western traditions all other realities are often said to presuppose as foundation on which they rest and in which they participate. Even has been understood in certain main lines of tradition as pure or being itself. An argument could be made for such a move toward a metaphysical paper, but I do not choose to go that way here. I shall instead treat symbol God as that which names in Western religious traditions, and I will devote my paper to this symbol. is, after all, in most Christian traditions, considered to be the Maker of Heaven and Earth, Creator of all things both and invisible. Traditionally, therefore, reality of every sort (whether visible or invisible) has been taken to have its origin and foundation in God: is understood to be source of all value and meaning and truth as well as all being. In this respect, is the ultimate point of reference (as I like to put it) for all reality, all reflection, all meditation, all devotion. It is surely legitimate to regard as that to which phrase can most properly refer in Christian scheme of symbols. In any case, I shall proceed on that premise. We shall be concerned, then, with Christian view of God. But once again, it is necessary to make qualifications immediately. For can one justifiably speak of Christian view of God? I do not think so. There have been many different conceptions of advocated in course of Christian history-conceptions that are by no means entirely consistent with each other. Even though there are usually family resemblances among these different views, their practical effects in religious life and practice may often be quite diverse. One

Gilkey’s Reaping the Whirlwind: A Review Article

GILKEY'S REAPING THE WHIRLWIND: A REVIEW ARTICLE * I L ANGDON GILKEY OF the University of Chicago is an interestingly eclectic American theologian whose thought has been developing in an explicit dialogue with other theologians and scholars beyond theology-not only philosophers but historians and a variety of social scientists as well. He is "eclectic" in the creative sense of that adjective, fusing and synthesizing elements from Whitehead and Heidegger, Tillich and Niebuhr with elements from Ernst Bloch and the current Liberation theologians. Gilkey stands in a tradition native to the study of divinity at the University of Chicago with its strong emphasis on the social matrices of religious thought. His oeuvre has been growing steadily for almost twenty years. It now consists of three major works-Maker of Heaven and Earth (1959), Naming the Whirlwind (1969) and this latest, Reaping the Whirlwind (1976)-plus two smaller more specialized studies, Religion and the Scientific Future (1970) and Catholicism Confronts Modernity (1975), and a number of articles and reviews. Maker of Heaven and Earth, developed from a doctoral dissertation , was done in the classic magisterial style of modern theology. It is an excellent study of the doctrine of creation and an updating of it in the light of contemporary philosophy and the sciences. It was to be followed by a sister-volume doing the same with the doctrines of providence and eschatology. But the theological turmoil of the 60s-the "secularity" boom and the God-ls-Dead phenomenon-hit Gilkey broadside, intellectually, and forced him, as he tells us, into writing a sort of book he had not really planned on writing: Naming the Whirlwind. This work is a re-consideration of the very foundations of theology and theological language. Against the reductionistic claims of the secularizers and morticians of deity, it offered a phenomenological defense of " transcendence," arguing for certain "ultimate dimensions" found inevitably even in modern secular experience. * Langdon Gilkey, Reaping the Whirlwind: A Christian Interpretation of Bmorg (New York: The Seabury Press, 1976, 446 pp.) 185 136 CHARLES STINSON Reaping the Whirlwind bears very much the genetic marks of its two predecessors. It exhibits the concern with theological updating seen in the first, and the close attention to the unsettled state of dogmatics seen in the second. There has been, though, a noticeable decrease in clarity of arrangement and structure when we compare Reaping with the two earlier works. It is a very densely packed text, with not a few sentences overloaded like this one: In turn the r.elation between actuality and possibility, the synthesis of past, present and future into self-creative event, is the most fundamental role of providence, through its creative power moving each achieved actuality, each given, into the role of a destiny for self-actualizing freedom, and then presenting to each present, in the light of that destiny, novel but relevant possibilities for its future. (p. fl85) In addition there has been an enormous swelling of the footnote apparatus. A subtextual discussion, gathered together into no less than 110 pp. of endnotes at the back of the book, constitutes virtually an opusculum in itself. Compare this with the brief and infrequent footnotes found in the works of Niebuhr or Tillich who did " social " and " cultural " theology but a generation ago. Even Gilkey's earlier books had less subtextual discussion. This increase is, possibly, the result of an imperfect digestion of material. More probably, however, it is due to the stepped-up rate of productionthe theological journal-and-information explosion-and increasing complexity of issues raised in dogmatics, both Protestant and Catholic, after the 60's. Gilkey is a master of an ever-sprawling literature which resists a magisterial tidying up. Despite its densities, then, and other related inconvenientiae, Reaping the Whirlwind is an important theological study. It is not written, of course, for the lay public or for the parish clergy; it is to be read by theologians and other scholars who will debate its theses. Gilkey is extraordinarily generous in the space he gives to the views of others, both theologians and non-theologians. Almost a third of the main text-100 out of 319 pages plus most of the 110...

"Yahweh, Maker of Heaven and Earth": A Study in Tradition Criticism

"Yahweh, Maker of Heaven and Earth": A Study in Tradition Criticism

Desupernaturalization: A Comment

BENEATH all the preaching and exhorting, and almost lost in all the pose striking, a theme offered by Mr. Xenakis begs for serious attention: it is impossible to be a theist, and there are no believers. Once we see this, with the help of philosophical therapy, we shall be saved from the pernicious effects of upon the social fabric. In the comments which follow, no attempt is made to defend supernaturalism either in the form of the grab-bag of odd beliefs which Xenakis takes it to be, or in the form of some historic faith. I shall have in mind a form of Protestant Christianity as a sort of test case, but for all that I shall say, Xenakis could be entirely correct in his thesis. The question here examined is: has he given any reasons for believing the thesis to be correct? Fair comment is made difficult by the fact that I have not been able to unravel any sustained argument in justification of the main thesis. Definitions, premises, generalizations, and conclusions abound in bewildering array, but because of my own lack of insight or because of a deficiency in the article itself, no clean thread of argument emerges for me. This forces me to peck away at the paper section by section, a method likely to give, mistakenly, the impression of peevishness. I By definition, god = = someone values something extremely. In partial explication of this definition, Xenakis offers a number of remarks. 1. gods are values (= valuations), and therefore do not describe anything. Values presuppose objects, but are not themselves objects. 2. god is not a name of any kind, cognitively speaking, and hence can not be investigated by science. 3. created the is a logical impossibility, because this would mean that something in the world valued by me created the world, or, that a created the world. 4. A believer confuses words with object words and is misled into thinking that he is naming or describing a supernatural being. The reader who has been mulling over this definition with its accompanying loose explications is startled to find Xenakis saying that all of this reinforces the thesis that God is not a cognitive concept. The suspicion dawns that Xenakis is under the impression that he has been justifying a thesis, when in fact he has simply delined god as a non-cognitive term and then observed his creation and found it good. Where have the standard questions been answered? Certainly, normal religious usage has been ignored. A believer worships and therefore sets a high value on his god, but only because he believes that there is a being who is worthy of being worshipped. To collapse what is worshipped into the act of worshipping requires more defense than a definition. Even linguistically they are not of the same order. One would respond in different ways to the two questions, Can you make sense of the sentence, 'God is the Maker of Heaven and Earth', and What are your feelings toward the God whom you say is Maker of Heaven and Earth?

Christianity Before the Apostles' Creed

Not so long ago a little treatise on the Apostles' Creed was edited by the late Dom R. H. Connolly, and established as the property of Ambrose of Milan. In this treatise the statement may be found that “when therefore the holy Apostles all came together they compiled a short formula of the faith so that we might shortly be instructed about the whole course of the faith.” We are not concerned here with the question on what occasion the holy Apostles did come together. Apocryphal traditions know of several such meetings of the Apostles, usually with the Virgin Mary, and it was presumably one of these which was in the mind of the great bishop of Milan. The significant fact is rather that he denied here that Christianity ever went through a pre-credal period. His great authority could not fail to make a lasting impression, especially upon the Western Church. It is evidently on the basis of this his assertion that we find, in the orations of Pseudo-Augustine, a Creed that is divided as follows: “Peter said: ‘I believe in God the Father Almighty, maker of heaven and earth.’ Andrew said: ‘And in Jesus Christ his only son our Lord.’ James said: ‘Who was conceived by the Holy Ghost, born of Mary the virgin.’ John said: ‘Suffered under Pontius Pilate, was crucified, dead, and buried.’ Thomas said: ‘He descended into hell; the third day he rose again from the dead,’ ” and so on till at last Matthias finishes with the words, “and the life everlasting. Amen.”

Book Review: III. Theological Studies: Maker of Heaven and Earth

Book Review: III. Theological Studies: Maker of Heaven and Earth

God's Heavenly Kingdom and his Servants the Angels: An Account of Kirchliche Dogmatik III/3 §51 by Karl Barth

Modern exponents of the doctrine of creation skate as lightly as possible over the thesis that God is Maker of heaven as well as of earth. And St. Matthew's habit of referring to the Kingdom of Heaven does not commend itself as important to most scholars in their elucidation of the Kingdom of God. For Barth, whose doctrine of Providence was outlined in the last issue of this Journal, “God's Kingdom which comes to us on earth is the Kingdom of Heaven; and when God's will is done on earth as it is in heaven, that is not only a divine event, i.e. one established, governed, and consummated by God, but also a heavenly event, i.e. one worked out in the presence, power, co-operation, and co-revelation of heaven on earth” (p. 558). Though this is a secondary aspect of the event, a theology which ignores it is gravely impoverished. And a proper recognition of this aspect entails a further recognition that man's encounter with God in His saving act is also an encounter with the angels of God, the creatures who inhabit heaven. Schleiermacher wrote a notable appendix Of the Angels (§§42–43 in the Second Edition of The Christian Faith) which dismissed the topic from Protestant theology for 150 years, but now it has come back in a treatise which will surely rank with the other two great monuments of angelology, the Celestial Hierarchy of Pseudo-Dionysius, and the Summa Theologica of Aquinas (1.50–64, 106–114), both of which are sympathetically evaluated.

"I Believe in God the Father, Maker of Heaven and Earth"

Next article Free"I Believe in God the Father, Maker of Heaven and Earth"PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 41, Number 2Feb., 1913 Article DOIhttps://doi.org/10.1086/474703 Views: 42 Journal History This article was published in The Biblical World (1893-1920), which is continued by The American Journal of Theology (1897-1920). PDF download Crossref reports no articles citing this article.