LITMIR.BIZ

Who wrote the first five books of the Bible? Does it really matter who did? The Books of Moses Revisited explores this question by comparing the covenants of Exodus/Leviticus and Deuteronomy with the inter-state treaties of the late second millennium BC. Some compelling similarities come to light, both in the pattern adopted and in many small details. Lawrence clearly demonstrates this with many examples and diagrams, yet without assuming that readers possess a detailed knowledge of ancient history and linguistics. Despite the entrenchment of the widely held theory–the so-called Documentary Hypothesis–that the first five books of the Bible were the product of an anonymous editor living many centuries after Moses, this book argues that the first five books of the Bible bear many hallmarks of being late second millennium BC compositions and that Moses should not be ruled out as being the author. The book also explores how several ancient texts–the Egyptian Story of Sinuhe, the Mesopotamian Epic of Gilgamesh, and Homer's Iliad and Odyssey–were transmitted in antiquity and suggests that a similar process also lies behind the transmission of the first five books of the Bible.

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Matthew, Mark, Luke, and Paul takes you on a journey through the Synoptic Gospels and the Epistles providing a new solution to a literary puzzle that has vexed biblical scholars for over two-hundred years–The Synoptic Problem. When the Synoptic evangelists, Matthew, Mark, and Luke sat down to write their gospels did they have copies of some of the epistles? This book examines the Synoptic Gospels, Hebrews, and Paul's Epistles finding many intriguing similarities, suggesting that the Synoptic evangelists used extensive parts of the epistles to weave into their stories of the ministry of Jesus of Nazareth. David Oliver Smith then compares these epistle-based passages to the theoretical lost gospel Q and finds that a large portion of what many New Testament scholars consider to be contained in Q may have its inspiration in the Epistles.

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In November 2010, three hundred faculty, students, and others interested in Christian mission gathered in Boston to consider how the world, the global church, and Christian missions have changed since the World Missionary Conference in Edinburgh in 1910 and to reflect on the three previous centennial conferences (Tokyo 2010 in May, Edinburgh 2010 in June, and Cape Town 2010 in October). Participants at «2010Boston» were not delegates from churches and mission agencies, but were students and scholars of various aspects of world Christianity representing the Anglican/Episcopal, Evangelical, mainline Protestant, Orthodox, and Roman Catholic traditions. This conference volume consists of nine keynote messages, five student presentations, three reports from the other conferences, and additional materials from or about 2010Boston. The keynote messages address the history of mission (especially in and from Boston) and the current global context for mission, and suggest modes for future Christian engagement with the world and one another. Student papers address such conference themes as unity in mission, mission and postcolonialism, and discipleship in context. The closing chapter surveys the conference's eight themes and summarizes the outcomes of the 2010Boston process.

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This book offers a rigorous analysis of the theme of «the cross» in the Johannine literature. After reviewing previous scholarship on the issue, Morgan-Wynne examines evidence that prima facie suggests that the evangelist, while maintaining the role of Jesus as revealer of the Father in his incarnate ministry, also saw something decisive for the salvation of human beings happening in the cross. Having established this, the work looks at John's understanding of sin and his concept of the purpose shared by the Father and Jesus, before reflecting on themes associated with the meaning of the cross. Of special importance is John 12, which connects the cross to the judgment of the world, the ejection of Satan, and the drawing of all to Jesus. The author examines what John considers to have been objectively achieved at the cross. A further section examines the meaning of the death of Jesus in the Epistle of 1 John, seen as the work of someone different from the evangelist but belonging to the same Johannine circle. The similarities and differences between Letter and Gospel are explored.

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Recent studies of the Christology of John's Gospel have agreed in recognizing the centrality of the concept of messianism, but differ markedly in their interpretation of its character. Alongside the traditional understanding of messiahship in terms of a kingly role related to that of David, there is a newer understanding that is related to the role of Moses and has little or no Davidic background. Despite the broad scholarly consensus regarding the Johannine connection between crucifixion and messianism, little attention has been paid to the role of crucifixion in relation to the nature of messiahship and in particular to the possibility that this may shed light on whether or not John's messianism is decisively shaped by the kingly or royal background. In The Kingship-Cross Interplay in the Gospel of John Mavis Leung contends that the cross motif plays a major role in authenticating the royal character of messiahship in John over against views that deny or play down this element.

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B. B. Warfield, the «Lion of Princeton,» is perhaps America's most prolific and preeminent biblical and theological scholar, and yet he has been largely misunderstood and misrepresented. In this landmark work, David Smith penetrates to the defining features of Warfield's thought and helps us understand its revolutionary character. Warfield's detractors have maligned his thought as static and beholden to an outdated epistemology, yet Smith debunks this myth. Placed within his historical context, we discover Warfield expressing the organic and dynamic nature of truth, overcoming the subject-object dilemma that plagues Western epistemological rationalism and mysticism, and all through his explaining the doctrinal system warranted by the Bible. Theological scholarship and American church historiography will have to reckon with this fresh and much-needed apologetic on America's preeminent apologist.

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This book, as a comprehensive analysis of the fate of Saul's heirs, shows that David, like other ancient Near Eastern usurpers, perpetrated heinous injustices against the vanquished house of Saul. It evaluates the relationships between David and Saul's heirs, using the criterion of justice, which is a cardinal directive principle for living in YHWH's covenant community as is enunciated in the Deuteronomic Code. Tushima focuses on the story of David and its interconnections with the fate of the Saulides to determine the factors that lay behind the latter's tragedies, inquiring into whether these tragedies were due to continuing divine retribution, pure happenstance, or Davidic orchestration. In his close reading of these texts, Tushima argues that David was, for the most part, unjust and calculating in his dealings with the Saulides. Thematic and motific threads arising from this narrative critical study (such as the impact of human conduct on the environment, the tension between election and the character of God's servants, the dynamics of sacred space and sacred typonyms, the Judahite [Davidic] kingship, the monarchy, marriage, and Zion theology) are considered within their contexts in Israel's traditions for their biblical-theological and redemptive-historical import.

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In the face of today's unprecedented ecological crisis, Christianity is often seen not only as sharing in the guilt of causing this crisis, but also as unwilling and incapable of providing any help in re-envisioning the required new way of life on earth. This view is justified when we consider how modern Christian theology has tended to denigrate the natural world and how the prevalent world-deserting Christian eschatology forms a spirituality that is fundamentally insensitive and indifferent to nature.
In light of this, a meaningful Christian contribution to today's world of enormous ecological suffering must lie in envisioning a fundamentally new ecological vision of humanity's relationship to nature as well as providing an ethical energy to transform our current path of self-destruction.
In this book, Bryan J. Lee finds, in Jurgen Moltmann's eschatological panentheism, a viable pathway toward a Christian ecological re-envisioning of the relationship between God and humanity and between humanity and nature. Furthermore, Lee demonstrates in a persuasive way how Christian worship can and should be the epicenter of ecological transformation of the society, emphatically interpreting Christian worship as an ecological-eschatological anticipation of God's cosmic perichoresis.

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This book is about leadership, a scholarly and pastoral response to the urgent demand for the renewal of the contemporary Christian church. It challenges readers to articulate the identity and vision of the church in new ways, and encourages them to revitalize their ministry with fresh insight and passion from women's perspectives. The eight essays written by female scholars in relation to various areas of theological study and the nine pastoral responses to the essays written by ministers from seven different denominations, based on their experiences of actual ministerial settings, provide new paradigms of church leadership–theologically profound, practically relevant, and historically timely. This volume, a product of a collaborative process between academia and church, promises to be a most useful resource to renew the leadership of the church and its vocational commitment to the transformation of the church and society.

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In this work, Houghtby-Haddon takes a new look at an old text, using a theory of the Social Imagination as an exegetical guide. In her exploration of the Bent-Over Woman story in Luke 13:10-17, Houghtby-Haddon uncovers clues suggesting that this story is a key interpretive text for seeing Luke's social vision for his community at work. Exploring mythic, social, communal, and cultural elements beneath the surface of the story, Houghtby-Haddon suggests that the Bent-Over Woman is the embodiment of Jesus' claim in the synagogue in Nazareth that «today, these Scriptures are fulfilled in your hearing» (Luke 4:16-21), and that the woman prefigures the post-Pentecost community that will gather in Jesus' name. The author concludes by taking the theory from the Gospel of Luke to the streets to see how a contemporary neighborhood group might use the Social Imagination model–and the new reading of the story of the Bent-Over Woman–to imagine a twenty-first-century social vision for its own community: a vision that more fully embodies the just community Jesus proclaims in Nazareth.

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