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The Interpreting Spirit is both a consideration of the Spirit’s role in the interpretation of Scripture and a celebration of renewal scholarship. It examines those who have focused on the Spirit’s role in their hermeneutical considerations, recognizing common, uniting themes amidst the diversity of scholarly approach and opinion. Working on the principle that the Spirit communicates in ways that seek to unify and celebrate the other, Mather works diachronically from 1970, identifying and drawing together these common, uniting hallmarks into a collective understanding. Pivotal to Mather’s argument is her emphasis that we do not just interpret Scripture, but that the Spirit through Scripture, and working in our lives in ways that lead us towards Scripture, interprets us. The Interpreting Spirit is the first comprehensive analysis of the conversation surrounding pneumatic interpretation that has been taking place, particularly among renewal scholars, since 1970. It seeks to answer the notoriously difficult question, “What does the Spirit do in the process of biblical interpretation?”
The Gospel of John would seem to be both the “spiritual Gospel” and a Gospel that promotes Christian mission. Some interpreters, however, have found John to be the product of a sectarian community that promotes a very narrow view of Christian mission and advocates neither love of neighbor nor love of enemy. In this book for both the academy and the church, Michael Gorman argues that John has a profound spirituality that is robustly missional, and that it can be summarized in the paradoxical phrase “Abide and go,” from John 15. Disciples participate in the divine love and life, and therefore in the life-giving mission of God manifested in the ministry, death, and resurrection of Jesus. As God’s children, disciples become more and more like this missional God as they become like his Son by the work of the Spirit. This spirituality, argues Gorman, can be called missional theosis.
This book is about nothing less than Genesis 1, or human creation. Humanity, the author convincingly argues, is created within the Priestly tradition as a replacement of God's divine community; human creation marks the decisive moment that P's God separates himself from other gods and institutes monotheism. After discussing the references of God's self-inclusive yet plural first person speech and examining the ramifications of this speech pattern in other biblical texts, Randall Garr discusses the divine-human relationship as it is represented by carefully analysing the prepositions and nouns that characterize it. After highlighting some themes and theological concepts elaborated in Gen 1, it clearly situates the creation of humanity within the programmatic agenda of the Priestly tradition.
An extraordinary Baptist, Jimmy Allen served as the last 'moderate' president of the Southern Baptist Convention concluding his second term in 1979, the first year of the emergence of a 'fundamentalist' leadership of the convention. This title presents an account of Allen's life.
People go to church every Sunday hoping to hear a life-giving word from the Lord but often find that they have to make do with either the dry crust of cognitive sermons or the empty calories of emotional exhortations. This book provides preachers with the tools to feed their flock with hearty sustenance. Using real-life sermon examples from across Asia that reflect issues facing Asian Christians, Maggie Low builds a picture of a sermon as a body, taking you step-by-step through guidelines for what this body needs to come alive. Whether you are a beginner or an experienced preacher, you will learn to preach more confidently and relevantly through this skillful integration of biblical theology, homiletical theory, spirituality, and communication skills. Preaching cannot deliver life unless preachers themselves listen to the Word of Life. Dr Low guides the reader to exegete the Scriptures and to listen to God personally so that they can deliver a life-giving word to the hearers.
In his long-anticipated third volume, Of God and Gods, Blake Ostler steps through the common complaint that Mormons aren’t Christians because they believe in three separate individuals in the Godhead as well as the deification of human beings. He demonstrates the clear biblical understanding, both in the precursors of the Old Testament and the New, that Jesus and God the Father were not one in some incomprehensible “substance” while separate in person, but were actually distinct individuals. What made them one was their indwelling love. It is that loving unity into which they invite human beings. In language and thought accessible to the lay reader but simultaneously rigorous and scholarly, Ostler analyzes and responds to the arguments of contemporary international theologians, reconstructs and interprets Joseph Smith’s important King Follett Discourse and Sermon in the Grove just before the Mormon prophet’s death, and argues persuasively for the Mormon doctrine of “robust deification.”
Christianity is turning brown and moving south. The Christianity the West has known is in recession and has all but dwindled out of recognition in the opening years of the twenty-first century. Well over half of the world's Christians now live in the Global South--Africa, Asia, and Latin America. They are, according to Aberdeen missiologist Andrew Walls, the new Representative Christians. What they think about Christianity will matter more and more and what North America thinks about Christianity will matter less and less. This massive shift in geography and theological point of departure will have a major impact on Christian preaching now and into the future. The Future Shape of Christian Proclamation seeks to begin the conversation about how preaching in the Global South will inform the whole of Christian preaching in the coming years.
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Vols. for 1963- include as pt. 2 of the Jan. issue: Medical subject headings.
The purpose of this volume is to honor the work of Edgar Conrad. The essays focus on various aspects of Conrad's work, especially the prophetic literature, the Bible as literature, canonical issues, and engaged readings. In developing these lines of scholarship, the authors pay tribute to Conrad and seek to take his work further. The contributions from Korean scholars are especially noteworthy, since Conrad has had significant influence on Korean biblical scholarship through students who studied under him at the University of Queensland.