LITMIR.BIZ

At the time of Christ, world politics was an ebb and flow of colliding empires and forces. The world knew only dynastic succession and rule by force. Israel was swept up in this world. Her expectations of deliverance, while diverse, had in common the anticipation of violent liberation by an alliance of God, the expected one (Theo), and Israel's forces. Her vision included the subjugation of the world to Yahweh. Any messianic claimant would be expected to fulfill this hope. Mark's story of Jesus must be read against such expectations of military power. Mark knows that Jesus' plan of salvation differed radically from this. Rather than liberation through revolution, it involved deliverance through humble, loving service, and cross-bearing. However, the disciples follow Jesus but do not understand Jesus' purpose. They constantly expect war. So, the Gospel is then read from Mark's full understanding and the disciples' flawed perspective. In volume two of Jesus in a World of Colliding Empires, Keown continues to unpack Mark's Gospel (8:30-16:8), in which Jesus teaches the disciples what it means to be a Servant Messiah rather than a military conqueror. The then draws a range of conclusions and applications from Mark for life today.

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Post-Enlightenment theology has frequently rejected the historic Christian doctrine of substitutionary atonement. For theologians standing in the tradition of the Lutheran Confessions, rejection of substitutionary atonement is particularly problematic because it endangers the unconditional nature of the justification through faith. If one rejects vicarious satisfaction, then the only alternative is to make redemption dependent on what sinners do for themselves. In this study, Jack Kilcrease argues for substitutionary atonement within the perspective of what he calls the «Confessional Lutheran Paradigm.» The author also critiques a wide variety of modern Lutheran theologians' understandings of atonement: Werner Elert, Gustaf Aulen, Gustaf Wingren, Robert Jenson, Eberhard Jungel, Wolfhart Pannenberg, and Gerhard Forde. As Kilcrease demonstrates, although these authors often give many fine theological insights, their distortion or misrepresentation of the doctrine of atonement carriers over to a problematic understanding of law, gospel, and justification through faith.

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This book demonstrates that Luke-Acts provides its audience with a basic foundation for all of the various dimensions of Christian worship. With the arrival of Jesus, and especially his being raised from the dead by God, the preeminent locations, leadership, and times for worship move beyond the Jerusalem temple, Jewish synagogues, Sabbath, and the Jewish feasts of Passover and Pentecost to worship in and by the Christian community. As Son of God and Lord, Jesus becomes an object of true worship along with God the Father. Jesus serves as a subject for laudatory worship. Jesus teaches about prayer, engages in it, and serves as an object for supplicatory worship. Jesus not only took part in the ritual worship of being baptized by John, but as the risen and exalted Lord baptizes believers with the Holy Spirit in the sacrament of baptism. In addition, the many meal scenes throughout Luke-Acts provide numerous insights foundational for proper celebrations of the Eucharist.

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Why does the Christian walk often feel like an ongoing struggle and why does God's creation include imperfection, let alone forces that are intent on thwarting God's creative work? In seeking a response to these questions, this book argues that the biblical accounts describe creation in terms of a progressive transformation process whereby the initially incomplete created order will reach perfection only in the fulfillment of new creation. The following discussion then outlines a comprehensive framework for the biblical theology of humanity's struggles, centered on three key themes: corporeal temptation, deficient social structures, and the much-debated notion of spiritual warfare.
The book presents an overarching canonical narrative that threads together a series of diverse biblical topics, from Job's temptation to the Atonement. The final part surveys biblical teaching on how human conduct can be aligned with God's creative purpose, and discusses three «assignments» from Jesus to believers: to celebrate the Eucharist, to pray the Lord's Prayer, and to fulfill the Great Commission.

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This book examines the influence of music on the development of the Church of God (Cleveland, Tennessee). This narrative is historically driven, but relies upon an interdisciplinary approach to draw on the insights of ecclesiology, theology, liturgiology, church development, and especially music. This study utilizes a chronological and systematic approach to the relationship between music and the Church of God in the United States during the first 125 years of the denomination's history, from 1886 to 2011.
For over a century, music has been an often-neglected dialogue partner at the table of academic discussion and this research argues for recognition and a proper place in Pentecostal history. Along with primary and secondary sources, the important element of «living archives» is investigated in this work; these are interviews with people who participated in historical music events in the Church of God. The book also relies upon musical examples to explore the influence of music upon the shaping of the denomination's history and theology.

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The last volume of Baur's church history, based on lectures delivered during the 1850s, covers the nineteenth century. They were edited and published by Eduard Zeller after Baur's death. Since the lectures devote equal attention to theological and ecclesiastical matters, the title in English is Church and Theology in the Nineteenth Century. Baur provides critical analyses of the philosophers and theologians of the nineteenth century (Herder, Schiller, Goethe, Kant, Fichte, Schelling, Jacobi, Schleiermacher, Marheineke, Neander, Mohler, Hegel, Strauss, Feuerbach, and many others), as well as details about European Catholic and Protestant church history from 1800 to 1860. What he produces is a «participant history,» written by a scholar very much engaged in the issues of his time. Ferdinand Christian Baur was a professor of theology at the University of Tubingen from 1826 to 1860. He is known for his path-breaking studies in New Testament literature and historical theology. Recent translations of his work by Brown and Hodgson include History of Christian Dogma and Lectures on New Testament Theology.

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The charisma of prophecy is found throughout the history of the global Pentecostal movement. Within the movement, prophecy is seen as the communication of an inspired, spontaneous revelation, bringing edification to the faith community. Despite its prevalence, academic research has mostly focused on the biblical-theological aspect, neglecting the actual contemporary practice. This book addresses this gap with a study on the practice of prophecy within the Assemblies of God of Singapore. The book investigates the nature, purpose, and significance of the phenomenon. It also identifies theological variables that are correlated with its practice and explicates these relationships. The investigation employs the empirical-theological method of Johannes van der Ven, utilizing both a qualitative and a quantitative study. The results provide a rich description of the actual reception, delivery, and judging of prophecy. Significant findings include relationships between prophecy and courage, love, personality types, prayer types, and evangelism.

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Since the 1960s, biblical scholars have noted a relationship between eschatology and ethics in Luke-Acts, but to date there has been no substantive study of the relationship between these themes. What Shall We Do? offers such a study. Lear observes and develops a logic that Luke–Acts presents that begins with eschatological expectation and ends with a particular pattern of life, especially with regard to possessions. He makes the bold claim that Luke has not given up on eschatological expectation. The healing of the cripple (Acts 3), Cornelius's conversion (Acts 10), and the shipwreck narrative (Acts 27-28) are figurative stories of coming eschatological salvation. In this context, Lear demonstrates that the sharing of possessions becomes the means by which a new eschatological people is formed. At the beginning of Luke's Gospel, John the Baptist says the true children of Abraham will escape the coming judgment because they share their possessions. The logic of this claim is worked out throughout Luke's two volumes, culminating in barbarian Maltans becoming children of Abraham because they hospitably receive the Apostle Paul.

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Letters to Young Scholars is designed primarily for college students, advanced high school students, and church and parachurch study groups on spiritual development. As a college text, the book introduces beginning students to the general education (or liberal arts) portion of a Christian college education. It gives major emphasis to the humanities and social science disciplines, the integration of the Christian faith with those disciplines, and the application of Christian thought to daily living (applied Christianity). It seeks to challenge the students to become broader in perspective and appreciation, more compassionate toward all of God's creatures, and more confident and committed as they develop their worldviews and personal values.

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Tim's wife, Anne, died of breast cancer at the age of forty-nine, having battled against the disease for more than six years. Her suffering had a profound influence on their lives and that of their church, and raised challenging questions: – If «God is in control,» does that mean God is to blame for suffering? – Why did God not heal Anne? – Is Anne's death what God wanted to happen? – Does prayer make any difference? – What is God doing about evil? People's experience of suffering causes them to examine the kind of God they believe in, the nature of the universe God made, and God's activity in the world. This book explores all three aspects and responds constructively to the complex issues that the above questions pose–and provides powerful reasons for confidence in the firm Christian hope.

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