LITMIR.BIZ

Although traditionally accepted by the church down through the centuries, the longer ending of Mark's Gospel (16:9-20) has been relegated by modern scholarship to the status of a later appendage. The arguments for such a view are chiefly based upon the witness of the two earliest complete manuscripts of Mark, and upon matters of language and style. This work shows that these primary grounds of argumentation are inadequate. It is demonstrated that the church fathers knew the Markan ending from the very earliest days, well over two centuries before the earliest extant manuscripts. The quantity of unique terms in the ending is also seen to fall within the parameters exhibited by undisputed Markan passages. Strong indications of Markan authorship are found in the presence of specific linguistic constructions, a range of literary devices, and the continuation of various themes prominent within the body of the Gospel. Furthermore, the writings of Luke show that the Gospel of Mark known to this author contained the ending. Rather than being a later addition, the evidence is interpreted in terms of a textual omission occurring at a later stage in transmission, probably in Egypt during the second century.

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Recent theological discussions between Catholics and Evangelicals have generated a renewed appreciation for God's ongoing use of Scripture for self-mediation to the Church. Noting the significant influence of Henri de Lubac (one of the drafters of Dei Verbum and proponent of a renewal of the Patristic and Medieval emphasis on a spiritual sense of Scripture), and Kevin Vanhoozer (the leading Evangelical proponent of a theological interpretation of Scripture), Kevin Storer seeks to draw Evangelical and Catholic theologians into dialogue about God's ongoing use of Scripture in the economy of redemption. Storer suggests that a number of traditional tensions between Catholics and Evangelicals, such as the literal or spiritual sense of Scripture, a sacramental or a covenantal model of God's self-mediation, and an emphasis on the authority of Scripture or the authority of the Church, can be eased by shifting greater focus upon God's ongoing use of creaturely realities for the building of the Church in union with Christ. This project seeks to enable Evangelicals to appropriate the insights of de Lubac's Catholic Ressourcement project, while also encouraging Catholic theologians to appreciate Vanhoozer's Evangelical emphasis on God's use of the literal sense of Scripture to build the Church.

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What theologies are popular and formative of Christian thinking in the present day? How should they be assessed by those Christians who want to be «in the world» without being «of the world»? Theologies of the 21st Century begins with an overview of the historical roots from which current theological thinking has developed, and then moves on to a detailed evaluation of the chief doctrinal and practical emphases, taking an evangelical biblical perspective that seeks to be at once both critical and irenic.

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Author John Raub's twenty-eight years as a monk changed him, sharpening his eye to see more deeply into situations with a perspective that welcomes debate, for controversy invites thought.
Pope Francis Revives Vatican II is of interest not just to Catholics, but to all Americans. Drawing on Raub's monastic experience, it offers readers startling insight into the Holocaust, presidents Roosevelt and Eisenhower, Senator Joseph McCarthy, the John Birch Society, the 1960s Civil Rights Movement, the Vietnam War–including Raub's first-hand experience administering to the victims of the Kent State shootings–homosexuality, Obamacare, the Tea Party, the rise of hate groups, and the source of Vladimir Putin's dislike of the West.
The book features a personal letter from President Obama and an analysis of Adlai Stevenson's opinion of Norman Vincent Peale.

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This book examines how social change affects the role of the pastor in an African context. Through field study in African churches, author Zawadi Job Kinyamagoha explores how pastors work amid the tensions of rapid social change and suggests how pastors can constructively respond to social change by using it as an opportunity in their pastoral ministry.
Contemporary society is characterized by three cultural spheres: the economic sphere, the public sphere, and the democratic or self-governance rule, the realities of which many pastors seem to overlook. Church authorities seem to adhere rigidly to strict principles and rules without accommodating the realities of society. Conversely, a changing society demands that pastors work with the reality at hand, leaving pastors caught between two conflicting tensions: the pressure from church authorities and from a changing social reality.
The Pastor in a Changing Society seeks to help Tanzanian and African pastors rethink existing doctrines and practices in order to better respond to the reality of a changing society.

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– Is a powerful position a guarantee that a religion will continue? – Does God take sides in religious power struggles? – Can God survive religious exclusivity and diversity? – Is God migrating from «out there» to «in here»? – Is religion sustainable in the long run?
In seeking answers to these questions, this book explores the possibilities afforded by playful religion. Religion has playful origins, but this aspect is forgotten as soon as institutional power becomes self-serving instead of subservient. Power changes the very essence of religion. Virtually all religions are distorted versions of a playful original. Institutionalization is religion's curse, not its blessing. Apparent success hides the failure of religion to be faithful to its original intent. This book helps find the way back from bordering to inclusivity and openness.

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In 1937, prior to the 1948 inauguration of the World Council of Churches, Karl Barth challenged the churches to engage in «real strict sober genuine theology» in order that the unity of the church might be visibly realized. At that time The Salvation Army didn't aspire to being formally known as a church, even though it was a founding member of the WCC. Today it is globally known as a social welfare organization, concerned especially to serve the needs of those who find themselves at the margins of society. Less well known is that seventy years after Barth's challenge it has made its peace with the view that it is a church denomination. Accepting Barth's challenge to the churches, and in dialogue with his own ecumenical ecclesiology, the concept of the church as an Army is interrogated, in service to The Salvation Army's developing understanding of its identity, and to the visible unity of God's church.

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In Faithful Doubt Guy Collins explores the role of doubt within theology and philosophy. Focusing on three philosophers–Giorgio Agamben, Jacques Derrida, and Slavoj Žižek–Faithful Doubt argues that atheism can be redeeming. Far from being inhospitable to faith, doubt is increasingly necessary for theology.
As well as introducing the thought of contemporary philosophers, Faithful Doubt examines the significance of popular entertainment and narrative. Novels of Ursula Le Guin, Neal Stephenson, China Mieville, and others are read alongside Star Wars, Star Trek, and Battlestar Galactica. Fiction highlights the fluid nature of the sacred and the secular.
On the question of evil, Faithful Doubt suggests that wisdom lies in acknowledging uncertainty. Weaving the story of Job together with St. Augustine, Donald MacKinnon, and Eleonore Stump, evil exemplifies the necessity for doubt within theology. Faithful Doubt brings a new perspective to debates about the relationship between faith and reason. Concluding with a discussion of Soren Kierkegaard, Collins presents a compelling case for harnessing atheism and doubt in service to Christian faith. In order to «doubt wisely» we need to heed the «faith of the faithless.»

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Erik Erikson, best known for his life-cycle theory and concept of the identity crisis, proposed that we are comprised of a number of selves. In several earlier books, including At Home in the World, Donald Capps has suggested that the emotional separation of young children–especially boys–from their mothers results in the development of a melancholy self. In this book, Capps employs Erikson's assignment of an inherent strength to each stage of the life cycle and proposes that the life-enhancing strengths of the childhood years (hope, will, purpose, and competence) are central to the development of a resourceful self, and that this self counters the life-diminishing qualities of the melancholy self.
Focusing on Erikson's own writings, Capps identifies the four primordial resources that Erikson associates with childhood–humor, play, dreams, and hope–and shows how these resources assist children in confronting life's difficulties and challenges. Capps further suggests that the resourceful self that develops in childhood is central to Jesus' own vision of what we as adults may become if we follow the lead of little children.

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Analysis of the literary scheme of the letters to Timothy suggests that graphe, as it is employed in each letter, may legitimately be understood to include some of the apostolic writings that now appear in the New Testament. In affirming the Pauline authorship of the Pastoral Epistles, Swinson argues that a form of the Gospel of Luke stands as the source of the second referent of graphe in 1 Tim 5:18. Second, Swinson contends that pasa graphe in 2 Tim 3:16 includes the apostolic writings extant in Paul's day, specifically Luke's Gospel and some of Paul's own writings. These parallel lines of analysis demonstrate that Paul ascribes to his own writings and to those of his coworkers an authoritative standing equal to that of the sacred writings (ta hiera grammata) found in the Old Testament. While many questions surrounding biblical authority and the biblical canon remain, Paul's use of graphe in 1 and 2 Timothy nevertheless advances a high view of both Old Testament and New Testament Scripture.

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