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The claim that the events of Jesus' life, death, and resurrection took place "according to the Scriptures" stands at the heart of the New Testament's message. All four canonical Gospels declare that the Torah and the Prophets and the Psalms mysteriously prefigure Jesus. The author of the Fourth Gospel states this claim succinctly: in his narrative, Jesus declares, "If you believed Moses, you would believe me, for he wrote about me" (John 5:46). Yet modern historical criticism characteristically judges that the New Testament's christological readings of Israel's Scripture misrepresent the original sense of the texts; this judgment forces fundamental questions to be asked: Why do the Gospel writers readthe Scriptures in such surprising ways? Are their readings intelligible as coherent or persuasive interpretations of the Scriptures? Does Christian faith require the illegitimate theft of someone else's sacred texts? Echoes of Scripture in the Gospels answers these questions. Richard B. Hays chronicles the dramatically different ways the four Gospel writers interpreted Israel's Scripture and reveals that their readings were as complementary as they werefaithful. In this long-awaited sequel to his Echoes of Scripture in the Letters of Paul , Hayshighlights the theological consequences of the Gospel writers'distinctive hermeneutical approaches and asks what it might mean for contemporary readers to attempt to read Scripture through the eyes of the Evangelists. In particular, Hays carefully describes the Evangelists'practice of figural reading aan imaginative and retrospective move that creates narrative continuity and wholeness. He shows how each Gospel artfully uses scriptural echoes to re-narrate Israel's story, to assert that Jesus is the embodiment of Israel's God, and to prod the church in its vocation to engage the pagan world. Hays shows how the Evangelists summon readers to a conversion of their imagination. The Evangelists'use of scriptural echo beckons readers to believe the extraordinary: that Jesus was Israel's Messiah, that Jesus is Israel's God, and that contemporary believers are still on mission. The Evangelists, according to Hays, are training our scriptural senses, calling readers to be better scriptural people by being better scriptural poets.
An honest discussion regarding how devout Christians should react to the academic evidence and genuine personal experience that other religious ways result in engaged, loving and moral lives. Does being "saved," by the Christian definition, require a faith in Jesus Christ - meaning the historical person - or rather is it only important that human beings life their lives in accordance to His teachings. This books argues that one can be committed to a savior of "some other name," and simultaneously be aligned with Christian theologically and commitment.
Christian Theology: An Introduction, one of the most internationally-acclaimed Christian theology textbooks in use, has been completely rewritten for the 6th edition. It now features new and extended material and companion resources, ensuring it retains its reputation as the ideal introduction for students. * A new edition of the bestselling Christian theology textbook to celebrate its 25th anniversary * Rewritten throughout for exceptional clarity and accessibility, and adds substantial new material on the Holy Spirit * Features increased coverage of postcolonial theology, and feminist theology, and prodigious development of world theology * Increases the focus on contemporary theology to complement the excellent coverage of historical material * A new 2-color design includes more pedagogical features including textboxes and sidebars to aid learning * Expanded online resources for instructors and students available at www.wiley.com/go/mcgrath
Merit Award, 2007 Christianity Today Theology/Ethics Book With every earthquake and war, understanding the nature of evil and our response to it becomes more urgent. Evil is no longer the concern just of ministers and theologians but also of politicians and the media. We hear of child abuse, ethnic cleansing, AIDS, torture and terrorism, and rightfully we are shocked. But, N. T. Wright says, we should not be surprised. For too long we have naively believed in the modern idea of human progress. In contrast, postmodern thinkers have rightly argued that evil is real, powerful and important, but they give no real clue as to what we should do about it. In fact, evil is more serious than either our culture or our theology has supposed. How then might Jesus' death be the culmination of the Old Testament solution to evil but on a wider and deeper scale than most imagine? Can we possibly envision a world in which we are delivered from evil? How might we work toward such a future through prayer and justice in the present? These are the powerful and pressing themes that N. T. Wright addresses in this book that is at once timely and timeless.
Hegel broke open the deadliest assumptions of Western thought by conceiving being as becoming and consciousness as the social-subjective relation of spirit to itself, yet his white Eurocentric conceits were grotesquely inflated even by the standards of his time. With In a Post-Hegelian Spirit , Gary Dorrien emphasizes both sides of this Hegelian legacy, contending that it takes a great deal of digging and refuting to recover the parts of Hegel that still matter for religious thought. By distilling his signature argument about the role of post-Kantian idealism in modern Christian thought, Dorrien fashions a liberationist form of religious idealism: a post-Hegelian religious philosophy that is simultaneously both Hegelianaas it expounds a fluid, holistic, open, intersubjective, ambiguous, tragic, and reconciliatory idea of revelationaand post-Hegelian, as it rejects the deep-seated flaws in Hegel's thought. Dorrien mines Kant, Schleiermacher, and Hegel as the foundation of his argument about intellectual intuition and the creative power of subjectivity. After analyzing critiques of Hegel by SA,ren Kierkegaard, Karl Marx, Karl Barth, and Emmanuel Levinas, Dorrien contends that though these monumental figures were penetrating in their assessments, they appear one-sided compared to Hegel. In a Post-Hegelian Spirit furtherengages with the personal idealist tradition founded by Borden Parker Bowne, the process tradition founded by Alfred North Whitehead, and the daring cultural contributions of Paul Tillich, W. E. B. Du Bois, Martin Luther King, Jr., Rosemary Radford Ruether, David Tracy, Peter Hodgson, Edward Farley, Catherine Keller, and Monica Coleman. Dispelling common interpretations that Hegel's theology simply fashioned a closed system, Dorrien argues instead that Hegel can be interpreted legitimately in six different ways and is best interpreted as a philosopher of love who developed a Christian theodicy of love divine. Hegel expounded a process theodicy of God salvaging what can be salvaged from history, even as his tragic sense of the carnage of history cuts deep, lingering at Calvary.
For more than a century Christian theologians have attempted to construct "theologies of religion" that would be recognized as authentically Christian and authentic in relation to the historical and social reality of many religions. This attempt usually ends in an impasse in which either only one religion is portrayed as holding the true path to salvation, or that many do. Neither the exclusivist nor the pluralist position is completely satisfactory in integrating the two goals of an authentically Christian and historically viable theology of religions. In calling this book Salvations author S. Mark Heim moves the theology of religions project beyond taking sides on exclusivist and pluralist views. The crux of his argument is this: that it makes more sense to speak of salvation in the plural, to maintain that the ends of various religions are indeed varied and significantly constituted by the paths taken to reach them. At the same time, all paths - Christianity included - can and must make or require exclusive commitments on the part of those that hold them. One of the most intriguing features of Salvations is its careful critique of the pluralist assumption of a single religious end to the many religions. Heim's careful analysis of the writings of John Hick, Wilfred Cantwell Smith, and Paul Knitter points out a central weakness in the pluralist argument: by insisting that different religions point to the same "ultimate, " pluralism fails its own test of plurality. Heim points out that exclusivists should note that in hypothesizing the many ends of different religions, Salvations contradicts neither the finality of Christ, nor the authentic, independent validity of other religions.
Is Heaven on Earth Really Possible?
When we struggle with defeat and discouragement, the Holy Spirit is the key to victory and peace. Best-selling author Dr. Myles Munroe shows how to bring order to the chaos in your life, receive God’s power to heal and deliver, fulfill your true purpose with joy, be a leader in your sphere of influence, and be part of God’s government on earth. We have access to the unseen world of the Spirit and can bring heavenly influence to earth. When you receive God’s Spirit into your life, you will find that His gifts are your birthright. Receive the fullness of God’s Spirit and start living in the spiritual power that God has promised you. “It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (John 16:7 NKJV).
What do we do with the Bible? Does this ancient, sometimes violent and contradictory text have anything to teach us today? Selective use of Scripture - by preachers and politicians alike - has been employed to justify violence, racism, misogyny, homophobia . . . the list goes on. Still, we believe the Bible has something important to say. How can we read it in a contemplative and intelligent way? In What do we do with the Bible?, Richard Rohr answers just this question. He offers a methodology of hermeneutics (interpretation) that creates a foundation for a hopeful and cosmic vision - incarnation from beginning to end of time. (He explores this vision further in The Universal Christ). In particular, Father Richard focuses on Jesus' own method of using his Hebrew Scriptures. Jesus read between the lines to find and follow God's mercy, inclusion, and compassionate justice. For him, everything came down to relationship and transformation.
We live in a world that seems to be on the verge of coming apart. Shootings. Killer viruses. The threat of nuclear war. All of it is just too real.
Why does the apocalypse craze in movies and video games appeal to so many people so strongly? One answer is it shows us the primal foundations of our existence. In the same way, what’s happening in our world today is moving Christians to return to the foundations of our spiritual existence. Believers everywhere must get back to what matters most. We must always remember that our battle, at its most basic level, is spiritual.
So, what are the spiritual tools―the essentials―that Scripture tells us we must remember and use as the end draws near?
In The End Times Survival Guide, you will discover ten spiritual tools the Bible relates directly to our preparation for the Lord’s coming―ten biblical survival strategies to live out in these last days so you and your family can prosper in an increasingly decaying, darkening world. These strategies won’t guarantee your physical or financial well-being, but they are guaranteed to bring life and vitality to your spiritual health and welfare as you cling to the immovable rock of God’s Word.
When life is whittled down to its essence, the real issue is our spiritual condition before God. Discover how you can protect yourself and your family spiritually in these dark days.
In the early 1560s Frederick III (1516-76), Elector Palatine desired that his subjects be led to a 'devout knowledge and fear of the Almighty and his holy Word of salvation'. He commissioned a group of theologians and ministers to compose a catechetical summary of biblical truth that could be committed to memory and be an encouragement to personal faith and growth in Christ. The final version was approved by the Synod in Heidelberg (1563), the city lending its name to the catechism.
The Heidelberg Catechism follows the pattern of the Epistle to the Romans. It opens with the question 'What is your only comfort in life and in death?', and then examines the realities of human sin and misery (Rom. 1-3:20); salvation in Christ, including faith and repentance (Rom. 3:21-11:36); and the Christian life of thankful obedience in response to God's grace in Christ (Rom. 12-16). The catechism stands as a faithful testimony to the ancient Christian faith in its scripturally derived shape and content, and further expressed in its exposition and application of the Apostles' Creed, the sacraments of baptism and the Lord's Supper, the Ten Commandments, and the Lord's Prayer. FROM THE FOREWORD BY WILLIAM VANDOODEWAARD
As the pastor of an inner-city church in New York City, Timothy Keller has compiled a list of the most frequently voiced 'doubts' sceptics bring to his church, as well as the most important reasons for faith. In THE REASON FOR GOD, he addresses each doubt and explains each reason.Keller uses literature, philosophy, real-life conversations, and reasoning to explain how faith in a Christian God is a soundly rational belief, held by thoughtful people of intellectual integrity with a deep compassion for those who truly want to know the truth.
As the inaugural volume in the Baylor-Mohr Siebeck Studies in Early Christianity series, Jens Schroter's celebrated From Jesus to the New Testament is now available for the first time in English. Schroter provides a rich narrative to Christian history by looking back upon the theological forces that created the New Testament canon. Through his textual, historical, and hermeneutical examination of early Christianity, Schroter reveals how various writings that form the New Testament's building blocks are all held together. Jesus not only bound the New Testament, but launched a theological project that resulted in the canon. Schroter's study will undoubtedly spark new discussion about the formation of the canon."
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