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The study of Maximus the Confessor's thought has flourished in recent years: international conferences, publications and articles, new critical editions and translations mark a torrent of interest in the work and influence of perhaps the most sublime of the Byzantine Church Fathers. It has been repeatedly stated that the Confessor's thought is of eminently philosophical interest. However, no dedicated collective scholarly engagement with Maximus the Confessor as a philosopher has taken place–and this volume attempts to start such a discussion. Apart from Maximus' relevance and importance for philosophy in general, a second question arises: should towering figures of Byzantine philosophy like Maximus the Confessor be included in an overview of the European history of philosophy, or rather excluded from it–as is the case today with most histories of European philosophy? Maximus' philosophy challenges our understanding of what European philosophy is. In this volume, we begin to address these issues and examine numerous aspects of Maximus' philosophy–thereby also stressing the interdisciplinary character of Maximian studies.

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In the spirit of Cyril Barber's classic work from the 1970s, The Minister's Library, Robert Yost provides students and pastors with expert guidance on building a working ministerial library. From Old and New Testament languages, lexical aids, and grammatical tools, to commentaries and theologies as well as pastoral resources, Yost is a trustworthy guide through the multiplicity of books that seem to just keep rolling off the presses. Far more than just a guide to commentaries as are so many works today, this resource is a balanced pastoral tool for pastors and students who are overwhelmed by the proliferation of literature in the fields of biblical and pastoral studies.

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Beginning in the 1970s evangelical Christians decided to become involved in our nation's political life by becoming Republican partisans. Today they are widely considered the Republican Party's most reliable constituency. In the process American politics has become more bitter, chaotic, divisive, and now dysfunctional. There is a significant bipartisan consensus that the Republican Party bears the most responsibility for the state of our nation's politics. This is not an endorsement of Democratic policies, only an assessment of why our government no longer gets anything done. What is often ignored, though, is the role evangelicals are playing in what is happening. This book connects the dots between evangelical theology and evangelical politics. The key factor in both is their «no compromise» attitude that sees negotiations as a betrayal of moral principles, confident as they are that they are doing God's work here on earth. The result, as this book shows, is bad politics and bad religion, both of which are out of step with the views of most Americans. It concludes with suggestions for what the nation and evangelicals themselves can do to open the door to our government being able to function again, and to the nation healing some of its divisions.

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What will the final state of the redeemed look like? Throughout the history of the church, conceptions of the final state have tended to minimize the promise of the new heavens and new earth. In contrast to the historical dominance of spiritual, heavenly, non-temporal conceptions of the final state, the last two decades have witnessed a rise in conceptions that include the redemption of material, earthly, and temporal reality. These «new creation» conceptions have included proposals regarding the fulfillment of Old Testament land promises.
In New Creation Eschatology and the Land, Steven L. James argues that in recent new creation conceptions of the final state there is a logical inconsistency between the use of Old Testament texts to inform a renewed earth and the exclusion of the territory of Israel from that renewed earth. By examining a select group of new creationists, James shows that the exclusion of the territorial restoration of Israel in a new creation conception fails to appreciate the role of the particular territory in Old Testament prophetic texts and results in an inconsistent new creationism.

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Being Christian in the Twenty-first Century was written to help struggling and doubting Christians develop an understanding of Christianity that avoids literalism, creeds, and doctrines–all factors which seem to be driving people away from the church. The book is well suited for individual or group study, complete with a study guide and sample lesson plans. It responds to the call for theological reform advocated by many contemporary clergy and religious leaders. Being Christian does not restate orthodox positions or drift into fundamentalism or sentimentalism. Instead it draws from a broad base of historical, theological, archaeological, and sociological scholarship to place Scripture within its original context, yet present it within a perspective suitable for the twenty-first-century mind. Being Christian is scholarly, yet readable, interesting, and often provocative. One reviewer put it this way, «the book reminds me of a baseball pitcher with a long wind up and a hard fastball getting better in every inning.» By building upon progressive thought available today and throughout history, it offers an important resource for Christians and would-be Christians seeking a more fulfilling and thoughtful faith journey.

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The commentary tradition regarding 1 Corinthians unanimously identifies the «weak» as Christ-followers whose faith was not yet sufficient to indulge in the eating of idol food with indifference, as if ideally Paul wanted them to become «strong» enough to do so. Commentaries also do not hesitate to explain that Paul advised the Corinthians that he behaved like non-Jews (e.g., ate idol food) in order to win non-Jews to Christ, convinced that he was free from any obligation to observe Jewish covenantal behavior–except when he expediently chose to mimic Jewish behavior in order to win Jews to Christ. Similarly, commentators continue to conclude that in Philippians Paul called Jews «dogs» for upholding the value of undertaking circumcision, and that he renounced such identification as «mutilation.» None of these interpretations likely represent what Paul meant originally, according to Nanos. Each essay explains why, and provides new alternatives for re-reading Paul's language «within Judaism.» In this process, Nanos combines investigations of relevant elements from Jewish sources and from various Cynic and other Greco-Roman contemporaries, as well as the New Testament.

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B. T. Roberts was born in a small farming community in western New York, on July 25, 1823. By the time of his death in 1893, he had made a profound impact on church and society. Roberts's writing, preaching, and ministry focused on true conversion, the disciplines of the Christian life, and holiness. Rejecting «prosperity theology,» he argued for simplicity, generosity, and mission. A prophet of dissent, he vigorously promoted abolition, prohibition, economic justice, and the equality of women. Along the way, he founded Free Methodism and an educational institution that is thriving 150 years later. Roberts exhibited rare and impeccably balanced traits. He displayed the courage and boldness to dissent, as well as the political savvy and communication skills to bring people together. He was a visionary who displayed patience, tact, and pragmatism. His idealism did not obliterate his attention to details and crucial distinctions. He made people feel loved, respected, and challenged; he was authentic. In his dealings in church and world, we see creativity and flexibility grounded in integrity. Earnest settles in to the particularities of this life well lived, showing the human spirit, divine power, and practicalities of progress.

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Hope is a widespread, if not a universal, human experience. For centuries, followers of Jesus of Nazareth have ordered their lives around a central hope. How is their experience similar to or different from others who live by hope? This book seeks an answer in the idea that living by hope involves living within a peculiar story of the world–an incomplete story. The stories that shape these hopes are threatened by evil, however it may be defined. The hopeful struggle as characters caught up in plots that move toward resolution. They exercise an as-yet unverified hope that evil will not prevail. In this regard, the hope of Christians is similar to others. Yet, it is different because they wait for the God of Jesus to transform the world to match the promise he made to Abraham. To arrive at this conclusion, this book takes a detour through four model life-organizing stories. Christians and participants in other stories-of-the-world may not agree on the ultimate ground for hope. However, taking a detour into the hopeful experience of another may help uncover a place where rivals can stand together long enough to talk.

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Thanks to coded notes taken by the teenager John Pynchon, this volume transports the reader, virtually, back to Sundays in the seventeenth century, when the community gathered to listen to the Rev. George Moxon. The setting was Springfield, Massachusetts, founded in 1636 by John's father William Pynchon. As a note-taker, John recorded just what he heard in this rare resource, which allows the reader to listen in on the weekly sermons he documented in the 1640s.
This symbol-by-symbol transcription into a word-for-word text preserves the character of the minister's original remarks, and reveals Moxon as an able, engaging speaker who offered encouragement–and challenge–to the growing plantation he faithfully served through its earliest years on the edge of a wilderness. Not only do the sermons in this collection provide snippets of popular theological discourse at particular moments in the 1600s; they also point to issues of the day, and they help us get inside the thoughts and word patterns of that era.

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Shunned. Condemned. Controlled. Describing church, believers and nonbelievers deploy stinging terms to define an imperial, culturally privileged, and powerful American force. Church has become synonymous with shame, exclusion, and hostility. This is not the church of Jesus. American Christians are victims of a deliberate and shortsighted scheme designed to identify and defeat religious, cultural, and sexual Others. From the language of «makers and takers,» to «if you're not for us, you're against us,» to the continual suggestion that we are soldiers in a constant series of wars–the war on women, the war on the family, the war on Christians, the war on Christmas, the war on terror, and much more–Christians are near the heart of enmity.
The New Testament, however, seeks to create an alternative community–a community devoid of fear, wherein God's love and acceptance are mediated to all people through the grace of Jesus. In Unarmed Empire, Sean Palmer reclaims the New Testament's vision of the church as an alternative community of welcome, harmony, and peace. Unarmed Empire is for everyone who's been misled about church. It's for everyone who feels blacklisted by believers, everyone who has been hurt. It's for everyone longing for a purer experience of church.

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