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This captivating study engages two of the most influential theologians of the twentieth century: Karl Barth, the Swiss Protestant theologian, who constructed his theology "from above" and engaged the powers in the background of Nazi Germany, and James H. Cone, the father of Black Theology in America, who constructed his theology "from below" and confronted white racism--the most intractable issue in America's history. In this three-volume project, Carr employs the aesthetic thinking of the jazz legend Thelonious Monk to reconceptualize, restructure, and advance the theologies of Barth and Cone. In this final volume, Carr appeals to Thelonious Monk's tune "Misterioso" as the analogical framework for exploring the freedom of God as the melodic foundation for black liberation. Monk's mode of musical thinking encourages the jazz artist in us all to play in the mystery of God's freedom as the true ground for living freely within the world of the principalities and powers.

This captivating study engages two of the most influential theologians of the twentieth century: Karl Barth, the Swiss Protestant theologian who constructed his theology "from above" and engaged the powers in the background of Nazi Germany, and James H. Cone, the father of Black Theology in America, who constructed his theology "from below" and confronted white racism--the most intractable issue in America's history. In this three-volume project, Carr employs the aesthetic thinking of the jazz legend Thelonious Monk to reconceptualize, restructure, and advance the theologies of Barth and Cone. This first volume appeals to the Bebop tune "Epistrophy" as the analogical framework for (re)conceptualizing the historical form and hermeneutical backgrounds of Karl Barth and James H. Cone. Monk's mode of musical thinking establishes the aesthetic theological architecture Carr uses to reiterate and reimagine the revolutionary theological contributions of Barth and Cone.

Lamb of the Free analyzes the different sacrificial imagery applied to Jesus in the NT in light of the facts that (a) there is no such thing as substitutionary death sacrifice in the Torah--neither death nor suffering nor punishment of the animal has any place in the sacrificial system--and (b) there are both atoning and non-atoning sacrifices. Surprisingly, the earliest and most common sacrifices associated with Jesus's death are the non-atoning ones. Nevertheless, when considering the whole NT, Jesus is said to accomplish all the benefits of the entire Levitical system, from both atoning and non-atoning sacrifices and purification. Moreover, all sacrificial interpretations of Jesus's death in the NT operate within the paradigm of participation, which is antithetical to notions of substitution. The sacrificial imagery in the NT is aimed at grounding the exhortation for the audience to be conformed to the cruciform image of Jesus by sharing in his death. The consistent message throughout the entire NT is not that Jesus died instead of us, rather, Jesus dies ahead of us so that we can unite with him and be conformed the image of his death.

This 2004 Wipf & Stock edition of The Huguenots and Henry of Navarre by Henry Baird is a digital facsimile of the original 1896 edition published by Kegan Paul, Trench & Company.

This 2004 Wipf & Stock edition of The Huguenots and Henry of Navarre by Henry Baird is a digital facsimile of the original 1896 edition published by Kegan Paul, Trench & Company

Volume 18, 2022This is the eighteenth volume of the hard-copy edition of a journal that has been published online (www.jgrchj.net) since 2000. As they appear, the hard-copy editions replace the online materials. The scope of JGRChJ is the texts, language and cultures of the Greco-Roman world of early Christianity and Judaism. The papers published in JGRChJ are designed to pay special attention to the larger picture of politics, culture, religion and language, engaging as well with modern theoretical approaches.

See Jack worship; Pray, pray, pray! ""Please make me holy, Lord, But not today."" Could it be that God sometimes uses humor to teach us? Here are some raucous rhymes for reflection that will poke and prod at the propriety of our piety. We Americans often wave our Christian credentials around the world, while at the same time being naughty to our neighbors, mired in materialism, and jarringly juvenile. In the style of basal readers, this book takes a swipe at hypocrisy. More than a parody of ""See Dick and Jane! Run Spot run!"" it invites readers to increase their awareness of the values that make our world a troubled place to be. Read, readers, read! Read every letter. Deep down inside, we can be better!

David Wilson's initial research into the phenomenon of prophecy in the Hebrew Bible suggested that many of the passages featuring prophets, and hitherto considered to be bizarre myths (or much-edited collections of traditions) were, in fact, sequences of dreams. Moreover, it was possible to compare the structure of these sequences with the structure of a night's sleep (hypnogram)--as revealed by modern sleep research--to demonstrate that the "sleeper" was depressed. This characteristic, depressive sleep architecture was then used to show that three characters in particular, Elijah, Jonah, and Adam--compared in the New Testament with Jesus--were all, in fact, depressed. Quite naturally, this raised further questions concerning the nature of Jesus himself: Was he merely a prophet? If he wasn't, how did he differ? If he was depressed, how was he able to function (and succeed in his mission) when Elijah and Jonah clearly had such great difficulties? These and other questions are raised throughout this book, and many of them are not new, but they are, however, changed forever when asked against a contextual background of altered states of consciousness (ASCs), and dreamform in particular.

Spiritual warfare is not a church fad. Rather, it is the rediscovery of biblical Christianity. Furthermore, one will not grasp what the Bible teaches until one comprehends what it affirms about spiritual warfare. In truth, spiritual warfare permeates the entire Bible. When one learns to read the Scriptures through the lens of spiritual warfare, one will discern the mission of God, understand the kingdom of God, and be able to participate in the work of God. As a professional theologian, seminary professor, and spiritual warfare practitioner, Bill Payne believes that the church will not make disciples of all nations (Matthew 28:18-20) until it operationalizes what the Bible teaches about spiritual warfare. As it orients the reader to the spiritual warfare mandate, Satan Exposed tackles the difficult passages of Scripture. In short, this book will change how you read the Bible, how you understand reality, and how you do ministry.

Many have been taught to see God as a terrifying agent of wrath who spews anger at any sign of imperfection. At the same time, they've been taught that they are inherently flawed and devoid of goodness. Where does that leave us? For Ben DeLong, it left him hiding his skeletons from the monster he believed God to be. This proved to be a perfect recipe for anxiety, depression, and insecurity. But what if God accepts our skeletons? What if he actually embraces them in love? How would that change our outlook? For Ben, it changed everything. This book is about his journey to find what was always true: we are eternally embraced by God, skeletons and all, and he is never letting go.

Based on linguistic and thematic links in the narrative, The Turning Point in the Gospel of Mark argues that the twin pericopae of Peter's confession (8:27-38) and the Transfiguration (9:2-13) together function as the turning point of the Gospel and serve in a Janus-like manner enabling the reader to see the author's main focus: the identity of Jesus and the significance of that reality for his disciples. Peter's confession of Jesus as Messiah faces backward toward the Prologue (1:1-13) and functions as a mid-course conclusion. The declaration by God on the mountain faces forward and foreshadows the end-course conclusion (14:61-62; 15:39; Son of God). Jesus, in response, teaches that the Son of Man must suffer and die before being raised from the dead (8:31). Christologically, the images of Messiah, Son of Man, and Son of God converge and present Jesus, the crucified, as king, ushering in the kingdom of God in power (9:1 acting as the key swivel between the twin pericopae). When one is confronted with this Jesus, though there remains something elusive about him and the kingdom of God in the narrative, the only wise decision (after calculating the costs, 8:34-38) is to follow.