The doctrines of the atonement and the Trinity are central not only to the Christian faith but also to Christian systematic theology. Over the last decade or so, one or another theological interpretation of either of these doctrines has assumed pride of place among theologians. Before Robert Sherman, though, no theologian has ever dared to read the atonement in light of the Trinity. Most of the time atonement theories simply focus on the redeeming work of Jesus Christ, without any reference to Christ's relationship to the Father and the Spirit of the Trinity. But, as Sherman argues, Christ's atoning work is diverse and cannot be limited to one who ransoms our sins or to one who has victory over our sins (although in Sherman's view Christ's atoning work includes these tasks and more). He offers here a constructive theological proposal that connects Trinity with the rubrics of prophet, priest, and king to help explain Christ's atoning work. One can understand adequately neither Christ's multifaceted reconciliation of a complex humanity to God nor that reconciliations fundamental unity as God's gracious act apart form the Trinity. Without this framework, one will likely stress one person of the Trinity, one aspect of God's reconciling work, and/or one understanding of the human predicament to the exclusion of others and the detriment of theology, both systematic and pastoral. Sherman's constructive theological proposal suggests that we should recognize a certain correspondence and mutual support between the three persons of the Trinity, the three offices of Christ (king, prophet, priest), and the three commonly recognized models of his atoning work (Christus victor, vicarious sacrifice, moral exemplar). Sherman's book offers a well-nuanced and well-grounded constructive theology of Trinitarian atonement and is a significant addition to the Theology for the Twenty-First Century Series.Robert J. Sherman is Professor of Christian Theology at Bangor Theological Seminary in Maine. His work has appeared in such publications as the Scottish Journal of Theology, the International Journal of Systematic Theology, and The Journal of Religion.
The theory and praxis of biblical law in the historical and contemporary landscape of American law and culture is contentious and controversial. Richard Hiers provides a new consideration of the subject with an emphasis upon the underlying justice and compassion implicit within. Special consideration is given to matters of civil law, the death penalty, and due process. An analysis of various biblical trial scenes are also included. The book draws on, and in turn relates to three areas of scholarship and concern: biblical studies, social ethics, and jurisprudence (legal theory). Modern legal categories often illuminate the nature of biblical law: for instance, by distinguishing between inheritance and bequests or wills (a distinction not found in traditional biblical commentaries), and by identifying the meaning or function of biblical laws by using such categories as "contract" and "tort" law, "due process," "equal protection," and "social welfare legislation."Several discussions throughout the book compare or contrast biblical laws with modern Anglo-American law or social policies. Each chapter begins with two or three relevant quotations: one or two from biblical texts, and sometimes from one or two relevant latter-day sources, notably, Magna Carta, the United States Constitution, and writings by Ayn Rand, and Robert Bellah. Although modern law usually shows greater compassion, biblical law often combines concern for both justice and compassion in ways that sometime provide grounds for critiquing modern counterparts.
The nature of Lukan christology has been much debated in recent years, with scholars claiming the pre-eminence of such categories as Lord, Prophet, Christ, or Isaianic Servant. In the present work the author examines one major theme within Luke's christology, that of the coming king from the line of David. A study of the Lukan birth narrative and the speeches in Acts reveals that Luke shows a strong interest in this royal-messianic theme, introducing it into passages which are introductory and programmatic for his christology as a sermon, portraying Jesus in strongly prophetic terms. The author seeks a synthesis of these seemingly conflicting royal and prophetic portraits in Luke's interpretation of the Old Testament book of Isaiah. When Isaiah is read as a unity, the eschatological deliverer is at the same time Davidic king (Isa. 9.11), suffering servant of Yahweh (Isa. 42-53), and prophet herald of salvation (Isa. 61), leading God's people on an eschatological new exodus. On the basis of this synthesis the christology of Luke-Acts is seen to be both consistent and unified, forming an integral part of Luke's wider purpose in his two-volume work.
This collection of essays explores the way our notions of self, other, subjectivity, gender and the sacred text are being re-visioned within contemporary theory. These new ways of conceiving create upheavals and radical shifts that rework our understanding of philosophical, psychological, political, sexual and spiritual identity, allowing us to trace the fault lines, regulatory forces, exclusions and unmarked spaces both within our selves, and within the discourses that attend these selves. As such, revisionings break down borders, and the encounter of literature and theology becomes a crucial focus for these explorations, as the self learns to resituate its own being creatively vis-a-vis others and, ultimately, the Other.
This volume of essays addresses from a variety of vantage points the relation of scriptures and community that has been so central to the canonical critical work of James A. Sanders. The first part of the volume focuses on the formation of the Jewish and Christian canons and texts in them, while the second part looks at ancient and modern appropriations of canonical texts. Together these essays show the multiple potential links between canonical criticism and historical, literary, feminist and other approaches in contemporary biblical studies.
This collection of essays written by biblical scholars from around the world attempts to probe the relationship between the Bible and the world. It reflects modern social, political and hermeneutical issues, including liberation concerns. These themes echo John Rogerson's commitment to relate his research and the Bible to contemporary issues - a commitment visible both in his publications and in his religious and political activities. This book is an expression of appreciation of John Rogerson by former and current colleagues, former students, and other biblical scholars.
This collection of essays by notable scholars offers a unique, multi-faceted approach to the understanding of the Garden story. Starting with the motifs, context, structure and language of the biblical text itself, the chapters trace the Jewish and Christian exegetical traditions, and developments in literature and iconography. This is an invaluable book for students and scholars of biblical studies, theology, literature, art history and the psychology of religion.
The language, themes and imagery of the Bible have been rewritten into texts across time. In the Revelation of John, the Hebrew Bible echoes and is reinvented, just as in James Hogg's The Private Memoirs and Confessions of a Justified Sinner (1824) many explicit and implicit readings and interpretations of the Bible are offered. In Texts Reading Texts, these readings of the Bible, and the ways in which Revelation and Hogg's Confessions have themselves been read, are considered from the two postmodern perspectives of marginalization and deconstruction. By reading the two seemingly unrelated texts side by side from these perspectives, traditional readings of them both are disturbed and challenged.
In this book, Fr Jonathan Robinson examines the nature of the Catholic tradition and its teachings about personal prayer. He develops an understanding of tradition that integrates the call to holiness with the need for truth, and shows that a living tradition of prayer is nourished by the objective content of the faith.
Having established the context of mockery and shame in Ancient Mediterranean cultures, Dietmar Neufeld shows how Mark presented Jesus as a person with a sense of honour and with a sense of shame, willing to accept the danger of being visible and the mockery it attracted. Neufeld also considers the social functions of ridicule/mockery more broadly as strategies of social sanction, leading to a better understanding of how social, religious, and political practices and discourse variously succeeded or failed in Mark. Finally, Neufeld investigates the author of Mark's preoccupation with 'secrecy', showing that the author of Mark's disposition to secrecy in his narrative heightened when the dangers of scorn and ridicule from crowds or persons became pressing concerns. In a fiercely competitive literary environment where mocking and being mocked were ever present dangers, Mark, in his pursuit of authority gains it by establishing a reputation of possessing authentic, secret knowledge. In short, the so-called secrecy motif is shown to be deployed for specific, strategic reasons that differ from those that have been traditionally advanced.
- 1
- 2
- 3
- 4
- 5
- 6
- 40
隐私声明 | 电子书 | 出版社
主办单位:中国教育图书进出口有限公司
京ICP备11007853号-12 
京公网安备 11010802027623号
Copyright ©爱学术平台 2021, All Rights Reserved