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This study takes a Christian perspective on the entire Bible,
rather than simply the New Testament. David Wenkel asks: Why did
Jesus have to be beaten before his death on the cross? Christian
theology has largely focused on Jesus' death but has given
relatively little attention to his sufferings. Wenkel's answer
contextualizes Jesus' crucifixion sufferings as informed by the
language of Proverbs. He explains that Jesus' sufferings
demonstrate the wisdom of God's plan to provide a substitute for
foolish sinners. Jesus was beaten as a fool - even though he was no
fool, in order to fulfill God's loving plan of salvation. This
analysis is then placed within the larger storyline of the whole
bible - from the Garden of Eden to the story of Israel and beyond.
In the Gospel of Luke, Jesus promised his disciples kingship and
thrones of judgment at the Last Supper. Many commentators have long
seen this as a totally futuristic promise that is unrelated to the
book of Acts. David H. Wenkel argues that the Twelve inaugurated
their co-regency with Christ in the events surrounding Pentecost.
This study begins by situating the material of Luke-Acts within the
framework of Jewish inaugurated eschatology. It then argues that
the kingship promised to the disciples has begun to be fulfilled in
the book of Acts. This explains why it was so critically important
to replace Judas with Matthias and re-establish the Twelve. It is a
step toward re-framing the whole relationship between Luke and Acts
within inaugurated eschatology.
This study takes a Christian perspective on the entire Bible,
rather than simply the New Testament. David Wenkel asks: Why did
Jesus have to be beaten before his death on the cross? Christian
theology has largely focused on Jesus' death but has given
relatively little attention to his sufferings. Wenkel's answer
contextualizes Jesus' crucifixion sufferings as informed by the
language of Proverbs. He explains that Jesus' sufferings
demonstrate the wisdom of God's plan to provide a substitute for
foolish sinners. Jesus was beaten as a fool - even though he was no
fool, in order to fulfill God's loving plan of salvation. This
analysis is then placed within the larger storyline of the whole
bible - from the Garden of Eden to the story of Israel and beyond.
This monograph explores the joy theme in Luke- Acts as it relates
to the dynamics of rhetoric, narrative and emotion. The Gospel of
Luke has been called the "gospel of joy", and the joy theme has
also been recognised in Acts. This theme, though, has received
relatively little attention in NT scholarship. Joy in Luke-Acts
examines the joy theme from a socio-rhetorical vantage point,
showing that the joy theme empowers the Lukan rhetoric of reversal.
The theme is a primary method in which the narrator seeks to
persuade the reader to enter into the values and beliefs that
characterise the 'upside-down' world in which YHWH has visited his
people in Jesus.
Coins have long been a vital part of the discipline of classical
studies of the ancient world. However, many scholars have commented
that coins have not been adequately integrated into the study of
the New Testament. This book provides an interdisciplinary gateway
to the study of numismatics for those who are engaged in biblical
studies. Wenkel argues that coins from the 1st century were
cultural texts with communicative power. He establishes a simple
yet comprehensive hermeneutic that defines coins as cultural texts
and explains how they might be interpreted today. Once coins are
understood to be cultural texts, Wenkel proceeds to explain how
these texts can be approached from three angles. First, the world
in front of the coin is defined as the audience who initially read
and responded to coins as cultural texts. The entire Roman Empire
used coins for payment. Second, the world of the coin refers to the
coin itself - the combination of inscriptions and images. This
combination of inscription and image was used ubiquitously as a
tool of propaganda. Third, the world behind the coin refers to the
world of power and production behind the coins. This third angle
explores the concept of authorship of coins as cultural texts.
Coins have long been a vital part of the discipline of classical
studies of the ancient world. However, many scholars have commented
that coins have not been adequately integrated into the study of
the New Testament. This book provides an interdisciplinary gateway
to the study of numismatics for those who are engaged in biblical
studies. Wenkel argues that coins from the 1st century were
cultural texts with communicative power. He establishes a simple
yet comprehensive hermeneutic that defines coins as cultural texts
and explains how they might be interpreted today. Once coins are
understood to be cultural texts, Wenkel proceeds to explain how
these texts can be approached from three angles. First, the world
in front of the coin is defined as the audience who initially read
and responded to coins as cultural texts. The entire Roman Empire
used coins for payment. Second, the world of the coin refers to the
coin itself - the combination of inscriptions and images. This
combination of inscription and image was used ubiquitously as a
tool of propaganda. Third, the world behind the coin refers to the
world of power and production behind the coins. This third angle
explores the concept of authorship of coins as cultural texts.
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