Examining the concept of 'Temple' throughout Scripture, HEAVEN ON EARTH explores one of the most interesting, but least appreciated themes in biblical theology. Far from being a building used simply for religious activities, the Temple in biblical literature embodies a rich variety of theological ideas. At the heart of these is the interface provided between a holy God and sinful people. An understanding of the role of the Temple (and its predecessor, the Tabernacle) in biblical history provides a remarkable insight into the redemptive purposes of God. From the Garden of Eden in Genesis to the new creation in Revelation, biblical literature abounds with references and allusions to the Temple, all of which underline its significance as an institution and concept. HEAVEN ON EARTH brings evangelical biblical scholars and theologians together to offer a fresh approach to this often neglected area. The biblical essays cover Old Testament, inter-testamental and New Testament material. From Paternoster Press.

In recent decades, the church and academy have witnessed intense debates concerning the concept of penal substitution to describe Christ's atoning sacrifice. Some claim it promotes violence, glorifies suffering and death, and amounts to divine child abuse. Others argue it plays a pivotal role in classical Christian doctrine. Here world-renowned New Testament scholar Simon Gathercole offers an exegetical and historical defense of the traditional substitutionary view of the atonement. He provides critical analyses of various interpretations of the atonement and places New Testament teaching in its Old Testament and Greco-Roman contexts, demonstrating that the interpretation of atonement in the Pauline corpus must include substitution.

In his recent book How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee historian Bart Ehrman explores a claim that resides at the heart of the Christian faith--- that Jesus of Nazareth was, and is, God. According to Ehrman, though, this is not what the earliest disciples believed, nor what Jesus claimed about himself. The first response book to this latest challenge to Christianity from Ehrman, How God Became Jesus features the work of five internationally recognized biblical scholars. While subjecting his claims to critical scrutiny, they offer a better, historically informed account of why the Galilean preacher from Nazareth came to be hailed as the Lord Jesus Christ. Namely, they contend, the exalted place of Jesus in belief and worship is clearly evident in the earliest Christian sources, shortly following his death, and was not simply the invention of the church centuries later."

This book addresses two central questions in current research on the Gospel of Thomas: what was its original language and which early Christian works influenced it? At present, theories of Thomas as a Semitic work abound. Simon Gathercole dismantles these approaches, arguing instead that Thomas is Greek literature and that the matter of Thomas's original language is connected with an even more controverted question: that of the relationship between Thomas and the canonical New Testament. Rather than being independent of Matthew, Mark and Luke (as in most Western Aramaic theories of Thomas) or thoroughly dependent on the four gospels (as in most Syriac approaches), Gathercole develops a newly refined approach to how Thomas is influenced by the Synoptic Gospels. Thomas can be seen to refer to Matthew as a gospel writer, and evidence is discussed showing that Thomas incorporates phraseology distinctive to Luke, while also extending that special Lukan language.

Before the early Christian evangelists were Gospel writers, they were Gospel readers. Their composition process was more complex than simply compiling existing traditions about Jesus, then ordering them into a narrative frame. Rather, these writers were engaged in a creative and dynamic act of theological reception. 'Gospel reading' refers to this innovative and often artistic use of source materials -- from Israel's Scriptures to pre-existing narratives of Jesus-- to produce updated, expanded, or even alternative renditions. This volume explores that process. The common thread running through each chapter is the conviction that the early Christian practice of writing 'gospel' and the 'Gospels' was one of the most hermeneutically creative exercises in ancient literary culture, one that was prompted by the perceived theological significance of Jesus. The contributors seek to demonstrate the intricate dynamics of this controversial figure's theological and textual reception through foundational essays on specific texts and themes.

Celsus penned the earliest known detailed attack upon Christianity. While his identity is disputed and his anti-Christian treatise, entitled the True Word, has been exclusively transmitted through the hands of the great Christian scholar Origen, he remains an intriguing figure. In this interdisciplinary volume, which brings together ancient philosophers, specialists in Greek literature, and historians of early Christianity and of ancient Judaism, Celsus is situated within the cultural, philosophical, religious and political world from which he emerged. While his work is ostensibly an attack upon Christianity, it is also the defence of a world in which Celsus passionately believed. It is the unique contribution of this volume to give voice to the many dimensions of that world in a way that will engage a variety of scholars interested in late antiquity and the histories of Christianity, Judaism and Greek thought.

This book addresses two central questions in current research on the Gospel of Thomas: what was its original language and which early Christian works influenced it? At present, theories of Thomas as a Semitic work abound. Simon Gathercole dismantles these approaches, arguing instead that Thomas is Greek literature and that the matter of Thomas's original language is connected with an even more controverted question: that of the relationship between Thomas and the canonical New Testament. Rather than being independent of Matthew, Mark and Luke (as in most Western Aramaic theories of Thomas) or thoroughly dependent on the four gospels (as in most Syriac approaches), Gathercole develops a newly refined approach to how Thomas is influenced by the Synoptic Gospels. Thomas can be seen to refer to Matthew as a gospel writer, and evidence is discussed showing that Thomas incorporates phraseology distinctive to Luke, while also extending that special Lukan language.

The relationships between the many different versions of Tobit present a famous and important problem for text-critics and historians of Judaism; however, study of the subject has been hindered by the lack of any single, reliable collection. This book brings together, for the first time, a wide range of texts (Greek, Latin, Hebrew, Aramaic, Syriac), some previously overlooked or virtually inaccessible, based in many cases on new readings. A single system of verse numeration is applied to all, and the key versions are presented synoptically, to facilitate comparison. Introductions and critical notes are provided for each text, along with succinct observations on the relationships between them in each passage, and concordances to assist stylistic and linguistic study.

A new translation of the oldest non-canonical Christian gospels In the early years of Christianity, several groups produced 'hidden' or 'apocryphal' gospels, alternative versions of the story of Christ. Sometimes these texts complemented the four canonical gospels of the New Testament, sometimes they subverted them and often they were completely different. Here, in the widest selection of non-canonical gospels gathered in one volume - which also includes two modern forgeries - we see the young Jesus making live birds from clay, hear his secret words of wisdom, discover gnostic cosmologies and witness the Harrowing of Hell. Preserved by their readers and attacked by their detractors, these gospels shine a fascinating light on the early Christian Church. Translated with an Introduction by Simon Gathercole

"Judas" is synonymous with "traitor." But a newly discovered ancient text of the Gospel of Judas offers a picture of Judas Iscariot radically different from the Church's traditional understanding of him, and maintains that far from being the infamous betrayer, Judas was actually Jesus's trusted friend and the recipient of secret revelation. Simon Gathercole's new book includes a translation of the ancient Egyptian text of the Gospel of Judas and a running commentary, and offers new translations of all the ancient evidence about Judas Iscariot and the Gospel attributed to him. It gets behind the hype which the Gospel of Judas has attracted, and looks at why the group which produced the work were in such bitter conflict with the mainstream Christian church, and shows how the document provides us with a window into the turbulent world of Christianity and Gnosticism in the century after Jesus.

Humility in the modern world is neither well understood nor well received. Many see it as a sign of weakness; others decry it as a Western construct whose imposition onto marginalized persons only perpetuates oppression. This skepticism has a long pedigree: Aristotle, for instance, pointed to humility as a shameless front. What then are we to make of the New Testament's valorization of this trait? Translated from German into English for the first time, Paul on Humility seeks to reclaim the original sense of humility as an ethical frame of mind that shapes community, securing its centrality in the Christian faith. This exploration of humility begins with a consideration of how the concept plays into current cultural crises before considering its linguistic and philosophical history in Western culture. In turning to the roots of Christian humility, Eve-Marie Becker focuses on Philippians 2, a passage in which Paul appeals to the lowliness of Christ to encourage his fellow Christians to persevere. Becker shows that humility both formed the basis of the ethic Paul instilled in churches and acted as a mimetic device centered on Jesus' example that was molded into the earliest Christian identity and community. Becker resists the urge to cheapen humility with mere moralism. In the vision of Paul, the humble individual is one immersed in a complex, transformative way of being. The path of humility does not constrain the self; rather, it guides the self to true freedom in fellowship with others. Humility is thus a potent concept that speaks to our contemporary anxieties and discomforts. Not for sale in Europe.

Tension between unity and diversity plagues any attempt to recount the development of earliest Christianity. Explanations run the gamutafrom asserting the presence of a fully formed and accepted unity at the beginning of Christianity to the hypothesis that understands orthodox unity as a later imposition upon Christianity by Rome. In Christian Theology and Its Institutions in the Early Roman Empire , Christoph Markschies seeks to unravel the complex problem of unity and diversity by carefully examining the institutional settings for the development of Christian theology. Specifically, Markschies contends that theological diversity is closely bound up with institutional diversity. Markschies clears the ground by tracing how previous studies fail to appreciate the critical role that diverse Christian institutions played in creating and establishing the very theological ideas that later came to define them. He next examines three distinct forms of institutional lifeathe Christian institutions of (higher) learning, prophecy, and worshipaand their respective contributions to Christianity's development. Markschies then focuses his attention on the development of the New Testament canon, demonstrating how different institutions developed their own respective "canons," while challenging views that assign a decisive role to Athanasius, Marcion, or the Gnostics. Markschies concludes by arguing that the complementary model of the "identity" and "plurality" of early Christianity is better equipped to address the question of unity and diversity than Walter Bauer's cultural Protestant model of "orthodoxy and heresy" or the Jesuit model of the "inculturation" of Christianity.

In this book, readers will enjoy a fascinating and cordial discussion between N. T. Wright and Simon Gathercole on the meaning and nature of the doctrine of atonement. These two highly respected scholars discuss in clear and understandable language the meanings of the crucifixion of Jesus Christ. Their discussion explores various theories of atonement and looks closely at the Old Testament to discover Paul's meaning of his words that "Christ died for our sins in accordance with the Scriptures." Wright presents his case first, then Gathercole responds with a contrary point of view. Their discussion confronts questions including: What exactly is this "scandal of the cross"? What role does the notion of sacrifice, as understood in its ancient context, play in the atonement of Christ? Is the atonement a "victory"? How so? Was Christ a "substitute," taking humankind's place on the cross and suffering the death and judgment that sinners deserve? How does the death of Christ on the cross rescue or liberate sinners from death? Does the cross achieve benefits for only humans, or do those benefits extend to the entirety of creation? This book is a succinct conversation in which all these questions receive attention, with nuanced differences between the two interlocutors. This conversation along with Robert Stewart's introductory framework make this book an excellent primer to the study of the atonement, and readers will come away with a deeper understanding of the meanings of the cross.

As the inaugural volume in the Baylor-Mohr Siebeck Studies in Early Christianity series, Jens Schroeter's celebrated From Jesus to the New Testament is now available for the first time in English. Schroeter 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, Schroeter 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. Schroeter's study will undoubtedly spark new discussion about the formation of the canon.

In this fifth volume of the Baylor-Mohr Siebeck Studies in Early Christianity series, Michael Wolter provides a detailed, verse-by-verse interpretation of the Third Evangelist's Gospel (Luke 9:51-24). Wolter's commentary fully complements the great tradition of "Handbooks of the New Testament" published by Mohr Siebeck. Replacing the third edition of Erich Klostermann's commentary on Luke, Wolter's volume rightly joins those by Conzelmann (Acts), Kasemann (Romans), and Lietzmann (1 Corinthians) in this venerable series.Wolter's approach to a sustained reading of Luke's Gospel is comprehensive. He carefully places Luke's narrative of Jesus in its cultural context, paying close attention to the relationship of the Gospel with its Jewish and Greco-Roman environment. Wolter performs form-critical and narrative analysis of the specific stories; however, Wolter also emphasizes Luke as a theologian and his Gospel as a work of theology. Centrally, Wolter recognizes how Luke's narrative of Jesus forms the first part of a unified work-the Acts of Apostles being the second-that represents a new moment in Israel's history. But in surprising new ways, Wolter makes clear that it is God alone who works in and through the words and deeds of Jesus to bring salvation to Israel. His commentary shows that Luke succeeds in preserving the history of Jesus and its theological impact and that this history stands on equal footing with the history of early Christianity. Wolter's thorough, careful reading follows Luke as the Evangelist seeks to explain how the fulfillment of the Old Testament promises of God for Israel results in a parting of the ways between the Christian church on the one side and Judaism on the other. Scholars and students alike will benefit from access to new German scholarship now available to English-language audiences.

In this fourth volume of the Baylor-Mohr Siebeck Studies in Early Christianity, Michael Wolter provides a detailed, verse-by-verse interpretation of the Third Evangelist. Wolter's commentary fully complements the great tradition of "Handbooks of the New Testament" published by Mohr Siebeck. Replacing the third edition of Erich Klostermann's commentary on Luke, Wolter's volume rightly joins those by Conzelmann (Acts), K?nsemann (Romans), and Lietzmann (1 Corinthians) in this venerable series. Wolter's approach to a sustained reading of Luke's Gospel is comprehensive. He carefully places Luke's narrative of Jesus in its cultural context, paying close attention to the relationship of the Gospel with its Jewish and Greco-Roman environment. Wolter performs form-critical and narrative analysis of the specific stories; however, Wolter also emphasizes Luke as a theologian and his Gospel as a work of theology. Wolter recognizes how Luke's narrative of Jesus forms the first part of a unified work - the Acts of Apostles being the second - that represents a new moment in Israel's history. But in surprising new ways, Wolter makes clear that it is God alone who works in and through the words and deeds of Jesus to bring salvation to Israel. His commentary shows that Luke succeeds in preserving the history of Jesus and its theological impact and that this history stands on equal footing with the history of early Christianity. Wolter's thorough, careful reading follows Luke as the Evangelist seeks to explain how the fulfillment of the Old Testament promises of God for Israel results in a parting of the ways between the Christian church on the one side and Judaism on the other. Scholars and students alike will benefit from access to new German scholarship now available to English-language audiences. Not for sale in Europe.

In this fifth volume of the Baylor-Mohr Siebeck Studies in Early Christianity series, Michael Wolter provides a detailed, verse-by-verse interpretation of the Third Evangelist's Gospel (Luke 9:51-24). Wolter's commentary fully complements the great tradition of "Handbooks of the New Testament" published by Mohr Siebeck. Replacing the third edition of Erich Klostermann's commentary on Luke, Wolter's volume rightly joins those by Conzelmann (Acts), K?nsemann (Romans), and Lietzmann (1 Corinthians) in this venerable series. Wolter's approach to a sustained reading of Luke's Gospel is comprehensive. He carefully places Luke's narrative of Jesus in its cultural context, paying close attention to the relationship of the Gospel with its Jewish and Greco-Roman environment. Wolter performs form-critical and narrative analysis of the specific stories; however, Wolter also emphasizes Luke as a theologian and his Gospel as a work of theology. Centrally, Wolter recognizes how Luke's narrative of Jesus forms the first part of a unified work - the Acts of Apostles being the second - that represents a new moment in Israel's history. But in surprising new ways, Wolter makes clear that it is God alone who works in and through the words and deeds of Jesus to bring salvation to Israel. His commentary shows that Luke succeeds in preserving the history of Jesus and its theological impact and that this history stands on equal footing with the history of early Christianity. Wolter's thorough, careful reading follows Luke as the Evangelist seeks to explain how the fulfillment of the Old Testament promises of God for Israel results in a parting of the ways between the Christian church on the one side and Judaism on the other. Scholars and students alike will benefit from access to new German scholarship now available to English-language audiences. Not for sale in Europe.