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The Vehement Jesus composes a fresh examination and interpretation of several perplexing passages in the Gospels that, at face value, challenge the conviction that the mission and message of Jesus were peaceful. Using narrative analysis and various forms of intratextual critique in the service of a hermeneutic of shalom, the author makes the case that Gospel portrayals of the vehement Jesus are compatible with, perhaps even indispensable to, the composite canonical portrait of Jesus as the Messiah of Peace. As a result, this exploration in New Testament theology and ethics makes an invaluable contribution to the crucial conversation about the role of Jesus' life and teaching in Christian reflection on the morality of violence today.

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Written in 1954 but unpublished in his lifetime, Robert Friedmann's Design for Living asks that pertinent existential question: how should we live? Drawing on literary, philosophical, and theological sources, Friedmann's answer begins with a critique of utilitarian ethics and popular apathy, and proceeds through an existential preparation that ascends in confessional style to the question of the meaning of human life, culminating in a fourfold set of principles: regard, concern, service, and love. Along the way, Friedmann's critical eye remains clearly fixed on his object of study–lived experience, and not abstract principles detached from day-to-day life–and he intentionally guides his reader step by step up the mountain of spiritual and ethical inquiry in a deliberate and serious attempt to educate the heart, mind, and soul. At once accessible and scholarly, while troubling our contemporary divide between religion and the secular, Design for Living presents a rare vision of human meaning and purpose that will appeal to scholarly and public readers alike.

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The present book is the first work to highlight Catherine Doherty's vocation to spiritual motherhood. Drawing upon primary archival sources, the author traces Catherine's development as a staritsa, or spiritual mother in the Russian-Eastern tradition. Of particular interest are the chapters dealing with Catherine's exercise of spiritual motherhood for priests and laity alike. Previously unpublished letters of spiritual direction between Catherine and her major spiritual directors offer the reader a privileged glimpse into the soul of this servant of God and her spiritual children, as she grows in her vocation as staritsa. For example, in one striking letter, Catherine describes how she guided a disillusioned young priest who was struggling with a drinking problem and temptations involving young women, and was bordering on despair: «With clenched teeth I sailed into him, first gently, almost caressingly calling him back to Christ he once loved, then more sternly, then quietly. . . . He left full of thanks and some hope . . . .»

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The coming of Colonization and Christianity to Africa and other indigenous cross-cultural contexts was a «mixed bag» of pros and cons. The impact of the advent of the two has had a lasting effect being felt even today. It created issues of bi-culturalism and bi-religiousness in personal and religious identities that counselors and the church need to address when working with people from these contexts. There is the existence of deep cultural trauma (including psychological and spiritual scars) needing healing for those living in most of these post-colonial contexts. The Western counseling approaches and Christian rituals need contextualization. A counselor or pastoral caregiver with an integrative consciousness is required to address the psychological and religious identity conflicts existing in African and other indigenous cross-cultural contexts.

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Since the dawn of science, ideas about the relation between science and religion have always depended on what else is going on in a society. During the twentieth century, daily life changed dramatically. Technology revolutionized transportation, agriculture, communications, and housework. People came to rely on scientific predictability in their technology. Many wondered whether God's supposed actions were consistent with scientific knowledge. The twenty-first century is bringing new scientific research capabilities. They are revealing that scientific results are not totally predictable after all. Certain types of interaction lead to outcomes that are unpredictable, in principle. These in turn may lead to a whole new range of potential interactions. They do not rule out the reality of a dynamic God who can act in the world without breaking the known principles of science. God may in fact work with «the way things really are.» Human experience of God may accurately reflect this reality. Interactive World, Interactive God illustrates such new understandings in religion and science by describing recent developments in a wide range of sciences, and providing theological commentary. The book is written for intelligent readers who may not be specialized in science but who are looking for ways to understand divine action in today's world.

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"The anti-Semitic Gospel"–this is how the book of John is frequently described and perceived, thanks to the pervasive presence of «the Jews» as Jesus' enemies who harass the Son of God to his death. But how accurate is this assessment? This book presents John as Jewish to its core, a record of first-century Judaism's searching for a place of worship after the traumatic destruction of the Jerusalem temple in 70 CE. As Judean religious authorities regrouped to redefine the faith of Israel, the Jesus sect within Judaism took a different course, proposing that worship was not to be found in Torah study or in the temples of Roman civic religion, but in the person of Jesus, Israel's Messiah. John achieved this by presenting Jesus as the sacrifice demanded of all worship in the ancient Mediterranean, the temple in which sacrifice was performed, and the priest who offers the sacrifice, with those who embraced this sacrifice as Israel in the wilderness, possessing the divine Presence in its midst. Relying on traditions of the Binding of Isaac, the Suffering Servant, and Jewish temple rites, John, far from proclaiming the futility of Jewish worship, seeks to preserve it in the person of Jesus.

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Many of us long to experience the fullness of God and his purpose for our lives. Not a whole lot of us ever do. The reason is that we have departed in some significant ways from the biblical view of Christian life and growth. The New Testament highlights the communal, missional, and eschatological aspects of our walk with God. We grow in our faith as individual Christians to the degree that we are (a) deeply rooted relationally in a local church community that is (b) passionately playing its part in God's grand story of Creation, Fall, Redemption, and Restoration, and (c) intently anticipating the summing of all things in Christ when Jesus returns. In recent decades, American evangelicals have traded away community, outreach, and the Bible's teaching about eternity future for the pursuit of individual religious experience in the here-and-now. Why We Need the Church to Become More Like Jesus traces this departure from biblical Christianity through recent decades of popular evangelical trends and reminds us that faith centered on community, mission, and the story line of Scripture remains the key to the spiritual formation of the individual Christian.

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The Homiletical Question offers preachers, from beginning students to the most experienced, a concise introduction to lectionary-based preaching in liturgical contexts familiar to Anglicans, Roman Catholics, Lutherans, Methodists, and others. The book demonstrates how, by answering a single, simple question each time a sermon is prepared, preachers can respond fully and faithfully to the biblical text, the needs and issues of the audience, and the challenges of a changing world. Chapters explore the practice of homiletical exegesis, creation and illustration of the moves that shape the sermon, crafting introductions and conclusions, and preaching baptisms, weddings, funerals, and other special occasions. As Thomas G. Long writes in the foreword, «That the homiletical question should yield answers that are beyond the reach of the preacher, answers that manifest preaching as an event of surplus and abundance, answers that point toward the mystery that is the Holy Spirit, answers that take us to our knees in prayer before they take us into the pulpit, would come as no surprise to Brosend. That very mystery, that very abundance, is at the heart of Brosend's theology of preaching, and, therefore, at the heart of this book.»

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Inventing Christic Jesuses is the first comprehensive proposal for how revisionist theology can deploy historical Jesus research in a methodologically sophisticated way. Rejecting positions that insulate theology from Jesus research, the proposal sets out warrants and rules for a quested Christology in dialogue with an analysis of the conduct of historians of Jesus from the period of the Third Quest (c. 1980-2010). The volume Method analyzes for theology the methods and values of historical research on Jesus. It argues that the methodic construction of historical images of Jesus in conversation with sources is simultaneously a retrojective activity of value production. First, in defining the terms of the inquiry, Wilson locates a middle ground between hostility to questing and a too-ready application of historical results to Christology. He then identifies rules and warrants for the deployment of Jesus research in theology and reconstructs the notion of the retrojection of value in the production of a historical Jesus. The volume ends with a case study of retrojective Jesus production, an analysis and assessment of the new notion that Jesus is a sage in the tradition of wisdom.

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Freedom is vital both to Karl Barth's theology and to modern religion, politics, and culture. Leigh describes how Barth's lifelong fascination by freedom culminated in a fresh, daring engagement with it in his last completed book, volume IV/3 of the massive Church Dogmatics–which is probably the most important work of Christian theology in the twentieth century. That volume builds on Barth's earlier work but also goes beyond it in ways that have not yet been appreciated. Leigh shows how this mature theology of Barth not only responds profoundly to key questions about freedom, both in philosophy and theology, but also opens up a rich, habitable understanding of Jesus Christ, and of life in relationship with him, that is prophetic for the twenty-first century. This involves a dynamic integration of knowing with being, being with action, truth with witness, individual with community, and divine initiative with human flourishing. At the heart of this life with God is participation in the asymmetrical yet utterly reciprocal interaction between human beings and the God who loves them in freedom. Leigh succeeds both in describing this participation convincingly and in demonstrating its provocative attractiveness.

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