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Missiological Hermeneutics
How have those engaged in the mission of God been challenged to reinterpret Scripture through their experience? In what ways were the missionaries in the Bible challenged to reevaluate Scripture in their own time? Redford attempts to give shape to the nature of missional hermeneutics by examining Scripture, present-day cultural values, historical struggles, and the experience of those who are engaged in the mission of God. In order for missionaries to overcome the scientific polarization in Western hermeneutics, they must be able to perceive and learn from the overarching missional and spiritual hermeneutics found throughout Scripture so that they can balance missional, spiritual, historical-critical, and even unforeseen hermeneutical paths, providing increased confidence in biblical interpretation.
Servant of All
What did Jesus really mean when he said, "Anyone who wants to be first must be the very last, the servant of all" (Mark 9:35)? Servant leadership is commended by popular leadership writers and scholars. However, much of the practical, theoretical, and even theological commentary on servant leadership doesn't do the Bible justice. It fails to account for the context and history of interpretation around this often-quoted saying of Jesus. This context has everything to do with a truly biblical understanding of servant leadership, and that's what Servant of All unfolds. In a culture where greatness is often confused with fame or competence, Servant of All is a much-needed correction. This useful guide includes personal and group reflection questions, ideal for ministry training and discipleship.
Leaving Left Behind
Positive psychologists have proven that positivity leads to success, but most Christians in America have chosen to believe a single eschatological theory that leads to pessimism and cynicism. Pessimistic Christians put themselves in Christian bubbles and focus on self-preservation, and when a mind is clouded by negativity, interpretations of biblical prophecy lean toward the pessimistic possibilities. The fantastic writing of the Left Behind books has popularized premillennial dispensationalism with good intentions, but that interpretation of biblical prophecy teaches that sinfulness will continually increase until Jesus throws up his hands in disgust and secretly raptures worthy Christians,...
A Study of Petrine Christology from Key Texts in 2 Peter
Second Peter is full of christological language. Scholars have often overlooked the christological richness as they have focused heavily on the issues of eschatology and authorship. The uniqueness of the Son from the Father as well as the divinity of Jesus are at the forefront of the short epistle. Further, Ernst Käsemann famously criticized 2 Peter for being void of Christology and the cross, and thus the gospel. The author analyzes the Christology of 2 Peter, particularly as it relates to the Petrine view of the divinity of Jesus and the distinctness and uniqueness of the Son from the Father. This study examines the christological depth in these key areas as a response to critics like Käsemann. Käsemann first looked into the eschatological arguments of 2 Peter and claimed he was not able to find any christological orientation. The student of 2 Peter must not look through eschatology to see the rich Christology which fills the verses of the epistle. However, when the reader examines the christological language and themes within 2 Peter, he/she is faced with a beautiful portrayal of Jesus and the Father.
Back to Faith
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Foreknowledge and Social Identity in 1 Peter
What is the meaning and significance of foreknowledge in the book of 1 Peter, and how does the concept relate to the circumstances of its first recipients? Himes attempts to answer these questions by examining the concepts of both foreknowledge and social identity within the first century and how they fit into the theology of 1 Peter. In the process of elaborating the concepts of foreknowledge and social identity, this study provides one of the first thorough examinations of the words prognosis and proginosko in the literature of the time period when 1 Peter was composed and circulated. Himes argues that these words are linguistically relevant to how early hearers and readers would have understood the message of 1 Peter. In addition, this volume provides a thorough analysis of social-scientific criticism in 1 Peter, paying special attention to the various views about the social circumstances of the epistle's recipients. Finally, this book concerns itself with the biblical theology of 1 Peter, and with how the concept of foreknowledge functions as a word of comfort and hope to the beleaguered audience of this epistle.
The Bible
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The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus
Although consistently overlooked or dismissed, John 8.6, 8 in the Pericope Adulterae is the only place in canonical or non-canonical Jesus tradition that portrays Jesus as writing. After establishing that John 8.6, 8 is indeed a claim that Jesus could write, this book offers a new interpretation and transmission history of the Pericope Adulterae. Not only did the pericope’s interpolator place the story in John’s Gospel in order to highlight the claim that Jesus could write, but he did so at John 7.53–8.11 as a result of carefully reading the Johannine narrative. The final chapter of the book proposes a plausible socio-historical context for the insertion of the story.
