By John Webster
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The 13th century witnessed a sustained improvement within the measurement and jurisdiction of English royal executive. This development is the topic of the essays gathered during this publication. Written by way of a mix of proven and upcoming students, the papers are coherently formulated round 3 critical subject matters: the improvement of crucial govt, legislation and justice, and the crown and the localities.
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And when they give the book to one who cannot read, saying, “Read this,” he says, “I cannot read” ’ (Isa. 9–12; cf. Isa. 9; Mt. 34 This is not a description of some abnormal state of intense crisis, but a simple and sober indication of what is in some measure always the case when the Bible is opened. The command comes: ‘read this’, and if we are truthful we are compelled to confess: ‘I cannot’. This situation – that we find ourselves before ‘the words of a book that is sealed’ – is the inner spiritual dynamic of what happens when, for good or ill, we take and read, whatever our intentions and interests may be, however casually or eagerly or with whatever scientific scruples we may make our approach to the text.
Reconciliation and its administration through a human message are part of 36 Levering, Participatory Biblical Exegesis, pp. 139f. indd 25 5/9/2001 7:09:27 AM 26 THE DOMAIN OF THE WORD a single, though complex, act, a ‘working together’ (2 Cor. 1) of God and creatures. This, not in the sense of a joint venture in which the parties divide a task between themselves, but in the sense that God himself completes his own work by entrusting it to creaturely ministers. Second, entrusted with and responsible for the message of reconciliation, what does the preacher do?
Determination by the resurrection is not accidental to created being but ontologically definitive. A parallel might be drawn here with the concept of divine ubiquity. God’s omnipresence is not simply one more qualification of creaturely reality but rather its sufficient ground, such that created time and space have their being as and only as that to which God is present. So here, there is no creaturely existence apart from the risen one in whom it is held together. The risen one is the domain within which the creation lives and moves and has its being.