LITMIR.BIZ

The Founding of the Roman Catholic Church in Melanesia and Micronesia, 1850 to 1875 is the result of Father Ralph Wiltgen's years of archival work in Rome and at the headquarters of religious orders who worked in Micronesia and Melanesia. It follows his first historical book on the subject, The Founding of the Roman Catholic Church in Oceania: 1825 to 1850, but narrows the focus. The first book dealt with the whole of Oceania and emphasized developments in Polynesia. This book concentrates on Melanesia and Micronesia from 1850 to 1875, the period immediately before the work of large numbers of Missionaries of the Sacred Heart, Marists, and Divine Word Missionaries assumed great momentum in the period between 1875 and 1914. Micronesia is a huge area of the world, made up of numerous culturally and politically distinct groups of atolls ranging over about 1,400 miles from the northwest to the southeast. Its peoples speak scores of mutually unintelligible though related languages on such island groups as the Marshalls, the Gilberts, Nauru, and Kiribati. Far more heavily populated is Melanesia, another huge area of the Pacific where as many as one thousand distinct languages are spoken in an arc of islands extending from just below the equator in a boomerang shape from today's Indonesian controlled Papua and independent Papua New Guinea on the island of New Guinea in the northwest all the way along the Solomon Island chain to 25° south latitude to the southeast. In this book, Wiltgen shows himself the undisputed master of the archives of the Propaganda Fide, the Vatican's chief mission agency and the religious orders that provided missionaries, all of which is supplemented by his attention to the lives of key people of the period. He shows the Propaganda now prodding missionary orders to take on the difficult work of evangelizing these areas and on other occasions struggling to keep up with and understand fast-moving events and the colorful characters–both ecclesiastical and among colonial administrators, rogue sea captains, and indigenous leaders. Wiltgen lets the contemporary records speak for themselves, though one can imagine his arched brow and mischievous grin as he selects exactly the right quote to describe now an act of missionary heroism and now an act of self-promotion. It is a masterful book, making available the early history of one of Catholicism's greatest missionary successes, helping the reader understand both the idealism of the vision and the way in which concrete events and people affected the outcome.

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Without turning naively to the past, scholars and preachers of the Old Testament are once again making use of figuration–something the church had always done until the modern period. This enlargement of method comes about partly out of disappointment with the exclusive use of historical methods, for to read the Bible theologically for the guidance of its present readers requires more than historical description. The 2006 Tyndale Conference on Biblical Interpretation, held at Tyndale University College in Toronto, Canada, focused on «figuration in biblical interpretation.» The authors are the conference keynote speakers, Christopher Seitz and Ephraim Radner, as well as Tyndale faculty members in philosophy, history, Bible, and theology. There are also a few additional invited papers illustrating figural interpretation. This volume is a window onto the current hermeneutic ferment within biblical studies, and its title is an invitation to sample and share the excitement!

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While the intensely captivating language of the Epistle to the Hebrews may stir and invigorate modern New Testament readers to renewed spiritual energy, readers often remain clueless as to the book's overall theme and message. Despite the tendency for preachers to use various verses of the book of Hebrews as proof texts, few preachers today systematically expound the passages of Hebrews so that its general thesis is more clearly understood, so that it is practically applied for daily Christian living and witness. The different proposals about the epistle's uniting argument have not resulted in scholarly consensus; neither have they diminished the common impression about the epistle's difficulty. For such an important book of the Bible, given that the book of Hebrews skillfully bridges our understanding of the two testaments into one whole, such a situation is, to say the least, unsatisfactory.
The Epistle to the Hebrews utilizes the language of spaces in its expositions and the language of movement in its exhortations, with powerful rhetorical effects; yet few studies have attempted to analyze the book from this perspective. In this study, Asumang employs models from the interdisciplinary social-science investigative methodology of spatiality to analyze Hebrews. He demonstrates that the author of Hebrews interpreted the migrating camp of the Israelites in the wilderness, depicted in the book of Numbers, through a Christ-tinted lens and that the Hebrews writer applied these lessons to the grave pastoral condition of his congregation. When examined from this perspective, the Epistle to the Hebrews proves to be a most potent recipe for spiritual formation and Christian discipleship today.

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Hidden in Plain Sight explores the potential contours of reading biblical narrative. The Old Testament book of Esther is used to advance a prospective shape for this reading method, and proposes a profile for curriculum design. This work demonstrates that the text of Scripture itself proposes a reading method.
Esther is an underestimated heroine in her story world. Her character is informed by the silent actions of Vashti and by the intentionality of Mordecai. She is confronted with a writing that challenges her with few options, each of which is deconstructed and focused in community dialogue. At a pivotal stage in the narrative, she acts in solidarity with those under a death threat, emerging as an agent of life.
Esther's actions and speeches are traced as one entry into a story world, proposing a means for students of Scripture to gain appreciable reading skills via sensitivity to the general components of Old Testament narrative. This reading informs a study method enabling direct engagement with a text and appreciation for the art of literary crafting. The approach is suitable for Christian education and biblical study settings at the academic level, and for use in local church ministries.

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This book brings together the papers presented at the McMaster Divinity College 2007 Pentecostal Forum: «Defining Issues in Pentecostalism: Classical and Emergent.» It highlights the defining topics, past and present, of Pentecostal theology. The chapters are grouped under Pentecostal theology and biblical studies, with selections on classical and contemporary issues in each category. This book provides an introduction to the classical doctrines of Pentecostalism and key contemporary developments in Pentecostal theology in one volume. Professors desiring to introduce students to Pentecostalism will find here a concise and accessible introduction to the defining historical and contemporary issues.

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This book is the response to a lifetime of questions raised by fellow philosophers, by students, and by the author's own wrestlings. Since the author claims that Jesus's importance goes beyond his being just a moral teacher, Edward Machle discusses the difference between the foundations of philosophy and of theology, and how the disciplines of philosophy and theology use language differently.
Then Machle goes on to present his somewhat unorthodox evaluations of the four gospels and their relevance–rejecting, for instance, claims of a "Q" document, and dating Matthew later than Luke.
Since any account of Jesus must assume that before Jesus appears in the records, he had a distinctive development, two admittedly fictional narratives follow, preparing for distinctive emphases in the author's later discussions of frequently met problems about Jesus's birth, miracles, aims, and death. Machle lays unusual emphasis on the centrality of the title «Son of Man» for Jesus. Extensive discussions of the resurrection narratives and questions about them follow, leading to a unique treatment of John's Prologue.
The last three chapters deal with Jesus's relation to modern belief and life.

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In 1517 an Augustinian monk by the name of Martin Luther nailed ninety-five statements to the door at Castle Church in Wittenberg, Germany. This was not a means of open debate but a desire to discuss scholarly objections to church practices of the time. Five centuries later, many of the same errors and heresies have crept back into the evangelical church.
A modern ninety-five theses, couched in new terms for a new generation, require scholarly debate once again. Through modern-day apostles and prophets, and through the elitists within the evangelical church, the doctrine of buying God's grace and favor has been propagated through appeals for seed offerings and «atonement-day» donations in order to garner God's blessings. Pragmatic approaches to preaching the gospel through such movements as the seeker-driven models have moved the focus of the message of Christ and the worship of God from being God-centered to human-centered. Sound historical doctrines, such as the Trinity, have been relegated to the sidelines in favor of unity and ecumenicalism with Oneness preachers.
In the words of Martin Luther, «Out of love for the truth and the desire to bring it to light,» the following propositions need to be discussed in their entirety by church leaders, pastors, and laypeople alike.

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"Vicchio believes that by understanding how much Muslim tradition overlaps with the biblical traditions of Judaism and Christianity, we might begin to expose a wedge of common ground on which understanding and respect might begin to be built. "Vicchio begins with a brief introduction sketching some fundamentals of Muslim history and culture, and clearing away some common misconceptions. His main goal, however, is to give us a detailed look at the treatment of biblical figures in the literature of Islam. The broad range of his research and presentation is startling. He begins with the Qur'an but continues on to the collected writing of the roughly two hundred years after Mohammed (Hadith, Sunnah, Akhbar) that came to be regarded as authoritative in the various traditions that developed in early Islam. He then traces the interest in these biblical figures on into modern treatments of the role of these figures in Muslim scholarship and how these figures are understood and used in the traditions of Islam yet today. "The result of Vicchio's scholarship and presentation will be a revelation to most Christian and Jewish readers. It has become somewhat commonplace to refer to Judaism, Christianity, and Islam as the three Abrahamic faiths. This shows a beginning awareness of the beginnings of each of these three great religions, birthed in the Middle East, in a common ancestor, Abraham (Ibrahim). Abraham's faithfulness and his closeness to God make his a revered figure in each of these three great faiths, and for each Abraham is a beginning of the story of the particular relationship between God and the people of each of these religions." –from the Foreword

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Christianity is in crisis in our North American context, especially among the cultural elite and people with progressive views. The reasons for the faith's loss of credibility have to do, in large part, with the dominant philosophical materialism of our culture and with the understanding of the faith almost universally held by Americans both inside the churches and outside them. In this book, Thomas C. Sorenson calls this understanding «Biblicism,» by which he means the belief that the Bible is to be understood only literally and that, in one way or another, its authority comes from its claimed origin with God. Many enlightened people also reject Christianity because the only Christianity they know is the judgmental, socially conservative faith that the most vocal and visible advocates of the faith among us so loudly espouse.
This book offers a different understanding of the faith. It begins with a discussion of the universal human experience of the spiritual dimension of reality. It then discusses symbol and myth as the necessary language for communicating that experience. The book shows that all human experience is necessarily subjective and that religious truth is thus also necessarily subjective. Therefore, religious truth is relative, not universal and absolute. The work argues that the Bible is a human work expressing its authors' experience of the divine. The book then discusses other obstacles to faith and offers a different understanding of the issues they raise. The book replaces the classical theory of atonement with a theology of the cross, based mainly on the work of Douglas John Hall. It redefines salvation as having to do with this life, not with the afterlife. It closes with a section that replaces the dominant social conservatism of popular Christianity with Jesus's teachings of nonviolence, economic justice, and radical inclusivity.

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Among books, the Bible is unique. Compiled over a time period spanning some 1600 years, it includes contributions from over forty different writers. Yet it has a unified message and a clear theme–redemption through sacrifice, and most especially redemption through the sacrifice of the Christ, the Messiah, the Promised One from God.
This coherence across time and space is the product of a single, unseen author–the Holy Spirit. Using the personality and style of each of the different sacred penmen, the Spirit so guided their work as to produce documents that expressed the divine mind precisely. Thus the Scripture, in the original autographs, was entirely without error in everything to which it spoke whether pertaining to matters of faith or fact–right down to the very words.
However, this amazing book–God's message to the human race–remains rather mysterious and even inaccessible to many Christians. I hope that these summaries will help interested students of the Bible acquire a clearer and more comprehensive understanding of the sixty-six canonical books of sacred Scripture, making their own Bible study more productive and meaningful.

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