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The critical question of the relationship between Jesus and Paul has been well established in New Testament studies for over 150 years and it needs to be addressed with all the tools of historical criticism that scholarship has developed. So states GerrySchoberg at the beginning of this new and important work that does just that. By coupling comparative instances in the gospels and the works attributed to Paul, Schoberg invites the reader to enquire more profoundly than in past studies as to the nature of the relationship between Jesus and the most dramatic of Christian converts. At the heart of this study is not only the question of whether the New Testament truly gives a unified vision of the Christian movement, but also how the early followers of Jesus felt able to draw such insightful conclusions about him? Answering such questions through the study of Jesus and Paul offer an insight as to how one is to make theological sense of the many details experienced from day to day and thereby live a life inChrist.
Is there any way to talk theologically about the Trinity and place? What might the "placedness" of creation have to do with God's triunity? In The Place of the Spirit, Sarah Morice-Brubaker considers how anxieties about place have influenced Trinitarian theology--both what it is asked to do and the language in which it is expressed. When one is nervous about collapsing God into created horizons, she suggests, one is apt to come up with a model of trinity that refuses place. Distance becomes a primary way of situating the divine persons in relation to each other. Conversely, those theologians who wish to avoid a too-remote God likewise recruit Trinitarian language to suit that purpose. They, ...
Work has become for many people the central reference point in their lives and the main consumer of their time and energy. Whether people have much or little money is what much of life revolves around. There is an implicit theology in everyone's attitude to and handling of work. This book looks at the relationship between God and the marketplace, at work as a spiritual discipline, and at how to handle some of the main pressures and dilemmas that arise in a work setting. The combined wisdom of dozens of experts makes this volume a great place to start thinking about how Christians should approach subjects such as: . ADVERTISING . BUSINESS ETHICS . COMPETITION . COMPROMISE . CONTRACTS . CREDIT...
Every workday millions of Christians enter the marketplace. Whether as sales associates or engineers, auto mechanics or executives, Christians are called to serve God in the workplace. But most need help integrating faith and work. How can you be salt and light on the job? Where can you turn for help in developing a biblical and satisfying view ...
This book is a fully stocked toolbox for anyone interested in whether we can still trust the New Testament in the twenty-first century.
“I am thrilled to know that The Complete Book of Everyday Christianity is being relaunched. A well-worn first edition of this book sits next to my office desk and I consult it often. There is no better collection of everyday issues examined from a Christian perspective. A wide variety of topics are addressed with a cleverly balanced combination of academic and practical perspectives, informed by thoughtful biblical and theological reflection. This is a wonderfully useful tool. I am pleased that it will be available to resource a new generation of Christians who are eager to understand more about what it means to follow Christ in every aspect of life.” — Alistair Mackenzie, Senior Lecturer: School of Theology, Mission and Ministry, Laidlaw College, Christchurch, New Zealand. Also Director of Faith at Work (NZ)
Did Paul ever meet Jesus and hear him teach? A century ago, a curious assortment of scholars - William Ramsay, Johannes Weiss, and James Hope Moulton - thought that he had. Since then, their idea has virtually disappeared from New Testament scholarship, to be revived in this monograph. When Paul Met Jesus is an exercise in both biblical exegesis and intellectual history. After examining the positive arguments raised, it considers the negative influence of Ferdinand Christian Baur, William Wrede, and Rudolf Bultmann on such an idea, as they drove a growing wedge between Jesus and Paul. In response, Stanley E. Porter analyzes three passages in the New Testament - Acts 9:1-9 and its parallels, 1 Corinthians 9:1, and 2 Corinthians 5:16 - to confirm that there is New Testament evidence that Paul encountered Jesus. The implications of this discovery are then explored in important Pauline passages that draw Jesus and Paul back together again.
Most New Testament scholars today agree that Jesus used an enigmatic self-designation, bar nasha ("the Son of Man"), translated into Greek as ho huios tou anthropou in the Synoptic Gospels. In contrast, Paul, the earliest New Testament writer, nowhere mentions the phrase in his letters. Does this indicate that the Gospel writers simply misunderstood the generic sense of the Aramaic idiom and used it as a christological title in connection with Daniel 7, as some scholars claim? Paul demonstrates explicit and sophisticated Adam Christology in Romans 5 and 1 Corinthians 15. In contrast, there is no real equivalent in the Synoptic Gospels. Does this indicate that Adam Christology in Romans 5 and 1 Corinthians 15 was essentially a Pauline invention to which the Evangelists were oblivious? In this study Yongbom Lee argues that in addition to the Old Testament, contemporary Jewish exegetical traditions, and his Damascus Christophany, Paul uses the early church tradition--in particular, its implicit primitive Adam-Jesus typology and the Son of Man saying traditions reflected in the Synoptic Gospels--as a source of his Adam Christology.
At a time when the fractious legacy of the Protestant Reformation is coming under new scrutiny, Anthony Siegrist explores the implications of ecumenism for believers' baptism. Writing from within the tradition of the Radical Reformation, he challenges dominant ecclesiological assumptions and argues that this central practice needs to be reconstrued. Siegrist works constructively to develop a concrete account of believers' baptism that attends closely to the dynamics of divine initiation. Siegrist deliberately stretches the traditional Anabaptist conversation to include not just expected voices like Yoder and Marpeck, but also luminaries from the broader Christian tradition; Barth, Bonhoeffer, and a variety of ancient sources are creatively engaged. The intent of Participating Witness is eminently practical, but its argumentation is carried out with theological rigor.