LITMIR.BIZ

Every disciple imagines Jesus; reading the Gospels we form images of him and of his surroundings. This has been constant practice for those who desire to know him more clearly. We, however, borrow stuff–from stained glass windows, book illustrations, and the like–which is always familiar to us, but which reflects our, not his, culture. This book invites readers to construct different scenarios about Jesus and his world from the study of his ancient culture.
We do this with accuracy because of the advance of cultural studies of his and our worlds. Jesus should look different (wear different clothing, experience different grooming), in settings foreign to us (in houses and boats from his own world). Jesus should speak differently so that the meaning of his words can only be known in his culture.
In this book readers travel through the Gospels with specific suggestions about what to see, namely, Jesus in his cultural world. Imagining Jesus also suggests how to listen to him in his cultural language. Did Jesus laugh? How did he pray? This is what the incarnation means: imagining Jesus socialized in a particular culture, at a time foreign to us and in a language strange to us.

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Most comparisons of science and religion are really comparisons of science and Christianity, or science and Islam, and so forth. In Scientific Models for Religious Knowledge, the author aims to get outside typical polarized debates between traditional, a priori theism and radical, scientistic naturalism. Instead, a new science and religion compatibility system–between a scientific study of religion and a religious epistemology–is our new, elusive problem. Moreover, we shall look at a comparison and contrast of modern science with the simple deference of the human mind to the actions of culturally postulated superhuman agents. This book pays critical attention to the contributions of scholars in the philosophy of religion, the philosophy of science, and the scientific study of religion. Scientific Models for Religious Knowledge is useful for readers looking to expand their learning in the philosophies of science and religion as these subjects are taught and analyzed in modern research universities.

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In a departure from current theologically-focused scholarship on Ghanaian theologian Kwame Bediako, this book places him within the wider historical continuum of twentieth-century Ghana and reads him as a leading Christian scholar within the African study of African religions. The book traces a variety of influences and figures within this emerging African discourse in Ghana, including aspects of missions and colonial history and the voices of poets, politicians, prophets, and priests. Locating Bediako within this complex twentieth-century matrix, this intellectual history draws upon his published and key unpublished works, including his first masters and doctoral dissertations on Negritude literature, an abiding influence on his later Christian thought and an essential foundation for interpreting this scholar. This book also «reads» the Akrofi-Christaller Institute of Theology, Mission, and Culture as «text» by Bediako, revealing essential components of his intellectual and spiritual itinerary revealed in the Institute's community and curriculum. This approach challenges narrowly-focused theological scholarship on Bediako, while highlighting critical methodological divisions between African, Western, confessional, and non-confessional approaches to the study of religion in Africa. In doing so, it highlights the rich complexity of this emerging African discourse and identifies Bediako as a pioneering African Christian intellectual within this wider field.

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We live in an ecological age. Science in the last few hundred years has given us a picture of nature as blind to the future and mechanical in its workings, even while ecology and physics have made us aware of our interconnectedness and dependency upon the web of life. As we witness a possible sixth great mass-extinction, there is increasing awareness too of the fragility of life on this planet. In such a context, what is the nature of Christian hope? St Paul declares that all of creation «will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.» How are we to imagine this «freedom» when death and decay are essential to biological life as we currently experience it, and when the scientific predictions for life are bleak at best? This book explores these questions, reflecting on how our traditions shape our imagination of the future, and considering how a theology of hope may sustain Christians engaged in conservation initiatives. The essays in this volume are partly in dialogue with the ground-breaking work of Celia Deane-Drummond, and are set in the context of global and local (Aotearoa New Zealand) ecological challenges.

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Perhaps more than any philosophy written in the past few centuries, the work of Friedrich Nietzsche has given rise to controversy, misunderstanding, and dissent. Today Nietzsche is remembered as the revolutionary author of such polemical ideas as the death of God, the revaluation of values, the will to untruth, and the Ubermensch. Yet is Nietzsche's philosophy as atheistic, relativistic, nihilistic, and immoral as some commentators have claimed? Or ought we perhaps to give more credence to Nietzsche's own assertion that one writes books «precisely to conceal what one harbors» (BGE, 9, 289)?
If «whatever is profound loves masks» (BGE, 2, 40) then might Nietzsche's more daring claims be interpreted as clever masks behind which he conceals a deeper philosophy and on which he reveals a hidden truth? Is it not possible that the standard readings of Nietzsche are in fact misreadings–that his work invites misreading, that it is intentionally unclear, deceptive, disguised?
The goal of this volume is to reread Nietzsche for all that he shows and all that he hides. It is to dig deeper into his work in order to challenge misreadings of old and invite misreadings anew–as, indeed, his work itself calls for and demands.

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The Gospel of Mark portrays Jesus making impossible demands on his disciples. They must follow him even if it costs them their lives. And, unsurprisingly, this proves to be impossible for them to do. They fail drastically in Mark's narrative and run from the scene as Jesus is arrested. Peter had been determined to stay by him unto death, but even he was not able to admit to knowing Jesus at that crucial moment. The strange thing is that Jesus made it clear that it is impossible to enter the Kingdom of God without this sort of radical discipleship. In this narrative study of salvation in the Gospel of Mark, this conundrum is studied closely with surprising results. An investigation of various socio-historical aspects of Mark's background elucidate the connection that Mark makes between the death of Jesus and the following of the disciples. And a study of Mark's narrative as a whole shows that Mark provides hope for those without courage to follow. If they continue to look and listen carefully, the mystery will be unveiled to them.

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Over fifty years ago, Vatican II's Nostra Aetate 4 drew from Romans 11 to challenge the way Paul's voice has been used to negatively discuss Jews and Judaism. The church called for Catholics to conceptualize Jews as «brothers» in «an everlasting covenant,» and many other Christian organizations have expressed similar sentiments in the years since. Nevertheless, the portrayal of Jews as «branches broken off,» «hardened,» «without faith,» «disobedient,» and «enemies of God» whom Christians have «replaced» as «true Israel,» are among the many ways that readers encounter Paul's views of Jews and Judaism in today's translations and interpretations of this chapter, and throughout the letter as well. In the chapters in this volume, Nanos shows why these translations and interpretive decisions, among others, do not likely represent what Paul wrote or meant. Each essay offers challenges to the received view of Paul from the research hypothesis that Paul and the Christ-followers to whom he wrote were still practicing Judaism (a Jewish way of life) within subgroups of the Jewish synagogue communities of Rome, and that they understood Paul to observe Torah and promote Judaism for their communities.

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In today's world, trauma and traumatic loss are increasingly common. This book surveys the important constructs, concepts, and dynamics of trauma, loss, grief, and growth, offering resources and strategies that ministers and other spiritual caregivers can use as they support and facilitate people in their journey from trauma recovery to grief work to spiritual growth.
The book presents a framework for understanding the interrelationship between trauma recovery work, grief work, and spiritual growth. The author argues that each of these components is essential for a full and complete healing from trauma and traumatic losses and that they work together in the ongoing process of healing.
Traumas and traumatic losses are times of «crisis» in the sense that they are turning points in people's lives; people can either grow through the experience or decline under the weight of their unbearable sorrow and anxiety. How people handle traumas and significant losses may be the most important variable in their psychological, relational, and spiritual health. The author gives special attention to describing ways in which God might draw close to the traumatized and bereaved in their process of recovery and healing.

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Assyria–the missing link in the superpower oppressor type in the Hebrew Bible/Old Testament–still suffers from modern scholarly neglect. The Characterization of an Empire aims to alleviate this neglect while also elucidating the historical biblical books that convey characterizations of Assyrians. The narratological insights gained throughout this study contribute to biblical literary studies at rigorous, detailed, sometimes deep, and sometimes complex levels. Thus, this book offers to be not only a contribution to the general corpus of biblical literary studies, but also an expansion of our paradigms regarding the detail, depth, and complexity at which narratological intention and artistry function in the biblical text.

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Eli Washington Caruthers's unpublished manuscript, American Slavery and the Immediate Duty of Southern Slaveholders, is the arresting and authentic alternative to the nineteenth-century hermeneutics that supported slavery. On the basis of Exodus 10:3–"Let my people go that they may serve me"–Caruthers argued that God was acting in history against all slavery. Unlike arguments guided largely by the New Testament, Caruthers believed the Exodus text was a privileged passage to which all thinking on slavery must conform. As the most extensive development of the Exodus text within the field of antislavery literature, Caruthers's manuscript is an invaluable primary source. It is especially relevant to historians' current appraisal of the biblical sanction for slavery in nineteenth-century America because it does not correspond to characterizations of antislavery literature as biblically weak. To the contrary, Caruthers's manuscript is a thoroughly reasoned biblical argument unlike any other produced during the nineteenth century against the hermeneutics supporting slavery.

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