LITMIR.BIZ

[EPI] «. . . just as one cannot not communicate, you do not have the option of not using power.» [/EPI]
For every definition of leadership, you can find a definition of power that makes the same statement. Hence, every act of leadership is an act of power, and the better we understand power, the better we understand leadership. And we misunderstand power, scholars lament, in part by under-understanding power. We equate it merely with coercion and competition, but miss how power dynamics define leadership, education, coaching, teamwork, parenting, etc. Here is a brief, contextual, synergistic, occasionally ironic study of power, which provides numerous lenses through which to examine leadership settings, including how they differ. This study (in specific, framed pages) ultimately focuses on a unique leadership setting–the local church. It ponders distinct challenges faced by church leaders, and by The Church's Leader, Jesus Christ.

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As an interdisciplinary forerunner of the new literary approaches to gospel narratives over the last four decades in New Testament scholarship, the revised and expanded monograph by David Wead makes a timely contribution to the advancement of those studies. Rooted in comparative analyses of contemporary Hellenistic and Jewish literary techniques, and drawing from the best of Continental scholarship, Wead not only points Johannine scholars to relevant ancient resources, but his analyses prepare the way for fresh interpretations of John's story of Jesus today. Published originally in Switzerland, this book was overlooked by many scholars, to the detriment of their work. However, in addressing such themes as John's post-resurrection point of view, the Johannine sign, the Johannine double meaning, irony in the Fourth Gospel, and metaphor in the Fourth Gospel, Wead's work is now available to new generations of scholars, who will find his work both instructive and provocative. This newly revised and expanded edition, edited by Paul Anderson and Alan Culpepper, not only includes a new epilogue by David Wead, featuring new reflections and insights, but it also includes an expansive overview of the literature–before and after Wead's work–including a helpful assessment of Wead's monograph in service to ongoing Johannine scholarship. No serious study of Gospel literary features, devices, and strategies can afford to overlook this important book!

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This book interprets Mark's gospel in light of the Roman-Jewish War of 66-70 CE. Locating the authorship of Mark's gospel in rural Galilee or southern Syria after the fall of Jerusalem and the temple, and after Vespasian's enthronement as the new emperor, Kimondo argues that Mark's first hearers–people who lived through and had knowledge of the important events of the war–may have evaluated Mark's story of Jesus as a contrast to Roman imperial values. He makes an intriguing case that Jesus' proclamation as the Messiah in the villages of Caesarea Philippi set up a deliberate contrast between Jesus's teaching and Vespasian's proclamation of himself as the world's divine ruler. He suggests that Mark's hearers may have interpreted Jesus' liberative campaign in Galilee as a deliberate contrast to Vespasian's destructive military campaigns in the area. Jesus's teachings about wealth, power, and status while on the way to Jerusalem may have been heard as contrasts to Roman imperial values; hence, the entire story of Jesus may have been interpreted an anti-imperial narrative.

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The thesis of the book may be stated simply: it is an argument based upon the four prophetic texts of Jer 23:5; Zech 3:8; 6:12; and Isa 4:2 as a foundational pattern for the four Gospels. These four prophetic texts, it will be argued, mention a King Branch, a Servant Branch, a Man/Priest Branch, and a Lord God Branch. This study seeks to show how Matthew presents Jesus as the King Branch, Mark as the Servant Branch, Luke as the Priest/Man Branch, and John as the Lord God Branch. Consideration will also be given to explore the ramification of the four living Beings as described in Rev 4:6-7. Given the sum total of this sequence of literary facts, the conclusion of this book will raise a number of possible implications. One of these implications will offer the conclusion that the four evangelists could not have written their four Gospels solely on their own human unaided efforts.

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Have you ever been puzzled by contradictions in the Bible? Or wondered why there are four Gospels, three sets of Ten Commandments, or two creation stories at the beginning of Genesis? Beginning with the first pages of Genesis, the Bible tells most of its stories through multiple versions, which contain both similarities and disagreements. The inherent arguments in Scripture did not seem to bother the Jewish faith. A practice called midrash developed in Judaism sometime before the days of Jesus. Rabbis and scholars sparred over opposing passages, developed theological arguments, and filled gaps in biblical stories with their own understandings. This book will use the threefold prayer of St. John of the Cross to allow the divergent voices in Scripture to speak and practice midrash with each other, enabling the reader to join the conversation. The contradictions and arguments have a divine purpose. Not only did they prompt the Bible's evolution over hundreds of years, but have enabled it to remain a living word for thousands of years. This pluralism in the Bible is good news for the faithful living in a multi-cultural, pluralistic age.

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Christians generally believe that in prayer they are free in their act to petition God. Christians also believe that they pray to a God that is sovereign and omniscient. Kyle DiRoberts maintains that explanation as to how one affirms these two truths is dependent upon one's account of divine providence, which determines how motivated the person is to offer petitionary prayer in the divine-human relationship. The theories of providence and their understanding of petitionary prayer discussed in this book include: compatibilism, hard determinism, open theism, and middle knowledge. Each of the theories of divine providence discussed in this book share a desire to construct a view concerning petitionary prayer that would propel the Christian toward God in relationship and then lead the body of Christ to pray without ceasing. DiRoberts argues that middle knowledge is the preferred theory of providence as it relates to petitionary prayer, because for middle knowledge, God's sovereignty includes both his omniscience and libertarian human freedom.

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When we think of the ministry of discipleship (or what I call «disciple investing»), we often conclude that the focus of discipleship involves one individual intentionally helping only one other individual (often called «one-to-one» ministry). We think we have to choose one person to whom we must give our attention. However, as we observe the Apostle Paul's ministry, the reality is that he devotes time and effort with all sorts of people, both individuals and groups, people whom he meets in various contexts. The Apostle Paul willingly and actively invests in multiple relationships, as seemingly he is open to most anyone the Lord sends his way. And Paul goes out of his way both to lead others to Christ, as well as to deepen believers in their walks with Christ. The Disciple Investing Apostle: Paul's Ministry of Relationships provides an overview of the many and varied relationships that the Apostle Paul develops as he helps others grow in Christ. In the book, you will meet the people Paul meets and you also will watch him build meaningful disciple investing relationships with these friends. And in doing so, you may learn some lessons for your personal ministry with others as well.

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Throughout history, Western esoteric movements have provided meaning and power for what the Rosicrucians of the early modern period called the quest for «Universal Reformation»–the utopian restructuring of religion, science, the arts, and human society. Yet Western esotericism has been roundly ignored as a source of reflection in mainstream Christian theology, including the radical theologies of liberation that might otherwise see in esotericism a kindred spirit to their commitment to radical social change.
In The Inner Church is the Hope of the World, guided by his work in contemporary movements for social change, Nicholas Laccetti puts Western esotericism in dialogue with liberation theology, treating esotericism as a legitimate source of spiritual and theological insight. If, as Gustavo Gutierrez writes, «God is revealed in history,» then we will also encounter God within the particular history of human religious expression that is Western esotericism. And from these theological reflections, the Inner Church of the esotericists, occultists, and mystics is revealed to be the true ekklesia of all who have conformed themselves to God's vision of freedom and liberation, and who struggle to enact that vision in human society. The Inner Church is truly the hope of the world.

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Secularization is a process that has been taking place throughout the world, but especially in the West. It refers to limitations of various types to religious thoughts, activities, ownership, and power, but does not necessarily mean limitation on religious freedom. Because of this contested double effect, secularization is perceived both negatively and positively. I propose that the secular be viewed primarily as a methodology in various areas of life, beginning most clearly with science, but extending to many other areas of thought and activity. When this is done I believe people then have the clear option to apply their faith to all of their thought and action and at the same time to allow for correction and improvement to their thought and action. These corrections and improvements will be debated, but in the end, for Christians, they are dependent on interpretations of the Bible. Furthermore, I believe the broad result for all people is to clarify the choice to believe in God or rather that we are chosen by God revealed in the Bible who is seeking to have fellowship with us.

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New Creation introduces readers to the thrilling, biblically-based vision of a whole world created by and to be redeemed by God. Written at an eminently accessible level, it shows how endings (or eschatologies) animate our lives. It rehearses the biblical story from an eschatological angle, emphasizing that Christian eschatology entails a politics. It then delves into how eschatology affects the priesthood of all believers, peace-making, prayer, and creation (including the rocks and trees, dogs and bees, and maybe even sex). With a light hand, it provides biblical cultural background where needed. Throughout, it connects theological groundings to present-day life, Christian discipleship, and contemporary issues. Here is a view of eschatology that bypasses escapist Rapture theology and puts forward a robust, exciting life now and in the age to come, very different from New Yorker cartoons featuring the afterlife as a bland, boring affair of strumming harps on clouds.

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