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Based on linguistic and thematic links in the narrative, The Turning Point in the Gospel of Mark argues that the twin pericopae of Peters 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 authors main focus: the identity of Jesus and the significance of that reality for his disciples. Peters 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 withthis 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.

The aim of this thesis is to unfold the multilayered intersubjective experience of the author himself, a Chinese pastor. The author postulates himself as the subject in whom the said experience was evident, so that it can be analyzed and interpreted. Theauthor argues for a cultural-linguistic experience of shi as the locus at which the intersubjective experience takes place. He then shows that such experience embodies a Chinese Christians two texts inheritance, and argues that it is through unfoldingor revealing of such experience that the nature of his relationship with them can be demonstrated.

The importance of human knowledge and the consequences of error are constantly stressed within Scripture, which emphasizes the knowledge of good and evil: knowing that YHWH IS your God; knowing that Jesus is the Christ; and the goal of developing Israel into a wise and discerning people. We, too, long for confidence in our understanding - the assurance that our most basic knowledge is not ultimately incorrect. Biblical Knowing assesses what Israel knew, but more importantly, how she was meant to know - introducing a comprehensive scriptural epistemology, firmly rooted in the Scriptures own presentation of important epistemological events in the story of Israel. Because modern philosophy has also made authoritative claims about knowledge, Biblical Knowing engages contemporary academic views of knowledge (e.g., Reformed Epistemology, scientific epistemology, Virtue Epistemology, etc) and recent philosophical method (e.g., Analytic Theology), assessing them for points of congruence ordeparture from Scriptures own epistemology. Additionally, Biblical Knowing explores what proper knowing looks like in the task of theology itself, in the teaching and preaching of the church, and in the context of counseling.

Throughout the Bible, divine interaction with humanity is portrayed in almost embarrassingly human terms. God sees, hears, thinks, feels, runs, rides chariots, laughs, wields weapons, gives birth, and even repents. Many of these descriptions, taken at face value, seem to run afoul of classical thought about Gods qualities of divine simplicity, transcendence, omniscience, omnipotence, omnipresence, and, especially, immutability. Traditionally, such representations have been seen as accommodations to human intellectual and moral limitations. They allowed God to be more comprehensible but did not actually describe any real part of His character, being, or interaction with humanity. References to God seeing or hearing, for example, are not deemed to represent real acts, as God is all-knowing. This view is largely based on the Aristotelian conception of metaphors: they are rhetorical devices and should not be taken literally. Since the 1970s, our understanding of the ways in which metaphors convey meaning has become much more sophisticated. We are better able to unlock the function of human acts of God within the Bible. This book aims to explore the biblical metaphor of divine sight in Genesis and how current conceptions of metaphorical function can enrich our reading of the text and its theology.

To many readers the book of Ezekiel is a hopeless riddle. However, if we took the time to study it, we would discover that despite the strangeness of the man and his utterances this is the most clearly organized of the major prophetic books. If we persisted, we would also discover that, from a rhetorical perspective, this priestly prophet knew his audience; he recognized in Judahs rebellion against YHWH the underlying cause of the divine fury that resulted in the exile of his people and the fall of Jerusalem to the Babylonians in 586 BCE. But he also recognized that YHWHs judgment could not be the last word. Because his covenant was eternal and irrevocable he looked forward to a day of spiritual renewal and national restoration. This is the second of two volumes of Blocks essays on the book of Ezekiel. The essays in this volume explore the theme of Kingship in Ezekiel - both his assessment of Judahs historical kings and his hope for a restored Davidic King/Prince - and the mysterious visions concerning Gogs attack on restored Israel (Ezek 38-39) and the new temple (40-48). Block brings to bear decades of study of the book to open up fresh insights on the ancient text.

Every life, and every land and people, has reasons for lament and complaint. This collection of essays explores the biblical foundations and the contemporary resonances of lament literature. This new work presents a variety of responses to tragedy and a world out of joint are explored. These responses arise from Scripture, from within the liturgy of the church, and from beyond the church; in contemporary life (the racially conflicted land of Aotearoa- New Zealand, secular music concerts and cyber-space).The book thus reflects upon theological and pastoral handling of such experience, as it bridges these different worlds. It brings together in conversation specialists from different fields of academy and church to provide a resource for integrating faithand scholarship in dark places.

We all have deep longings and desires that can only be filled by His empowering presence. While many spiritual classics contain repeated references to a particular spiritual exercise: the cultivation of an ongoing awareness of Christs empowering presence, Gary Tyra makes the claim that this particular activity is at the heart of Christian spirituality and provides the reader with: A clear vision of what the experience of Christs empowering presence looks like Citations from the spiritual masters that will serve to inspire them over and over again to make it their intention to live the rest of their lives enjoying Christs empowering presence A thoughtful discussion of the means by which this key spiritual dynamic can be experienced on a daily, moment-by moment, basis.

Perhaps youve been missing out. God has given us five senses and a brain with two sides. Yet we often approach God in one way only: through words that are analyzed and processed logically in our left brain. The right brain, however, is the creative, intuitive center--the place that connects most to our seeing, smelling, touching, tasting and hearing, and that roots experiences in our hearts in transforming ways.In Awaken Your Senses, longtime ministers Beth Booram and Brent Bill invite you to engage your right brain in your faith through sensory spiritual practices that position your heart for divine encounter. Readings and a variety of exercises that utilize your whole body lead you to experience God in new ways bytasting chocolate, words, matzoh, Scripture, forgiveness seeing the moon, wisdom, art, glory, your best self touching others, stones, prayers, rubble, Jesus hearing silence, music, pain, footsteps, the Spirit, the news smelling gardenias, life, salty air, home, healing oil, coffee Teaching you to pay attention in love to your surroundings, Booram and Bill will help you open your eyes and ears and nose to a sensuous faith--one in which God can be experienced each day as we live and move and have our being.So whether youre weary, stuck, struggling, growing or on information-overload, the exercises and reflections offered here can bring refreshment--a cold drink of water, a gentle breeze--to your soul. Come experience God with all of who you are, and discover more of who he is.

2010 Christianity Today Book Award winner 2010 Golden Canon Leadership Book Award winner Think of the moment you last experienced God.Do you know him that closely in this moment?Truly experiencing the love of God gives us a taste of his goodness and his love for us, but often those moments are fleeting. We get distracted by life. Our awareness and understanding fade while our longing to experience him that way again increases.In these pages you can begin to fill that longing by developing your capacity to receive and respond to Gods love. Spiritual formation is the process through which ones inner self is opened to the work of the Holy Spirit, who forms us into the image of the Son. Here Richard Foster and Gayle Beebe, both experienced leaders in spiritual formation, introduce you to people from the past who have known God deeply. Each person helps you to grasp one of the seven primary paths to intimacy with God that have been developed throughout Christian history. Chapters are divided into sections, each segment surrounding a key figure and concluding with a reflection and prayer.This rich resource can guide you into the same deep intimacy with God, opening you to the Spirits work of transformation. A Renovare Resource.

Repasar décadas de estudio y enseñanza sobre la Biblia es un ejercicio complejo y desafiante. En esta selección de trabajos, José Manuel Sánchez Caro ofrece una reflexión sobre la relación entre la Biblia y la Iglesia, abordando tres dimensiones fundamentales: su santidad como libro sagrado e insustituible, su actualidad permanente y su riqueza literaria. Con un enfoque multidisciplinar y un talante ecumenico, estos ensayos recogen el fruto de cincuenta años de investigacion y docencia, ofreciendo al lector una mirada profunda y abierta sobre la Sagrada Escritura y su lugar en la cultura y la fe cristiana.

Textos edificantes? Orientações sobre questões polêmicas? Estudos desafiadores? Respostas esclarecedoras? A "Bíblia de estudo: Desafios de toda mulher" reúne tudo isso, oferecendo o alimento essencia

The rich tapestry of the creation narrative in the early chapters of Genesis proved irresistible to the thoughtful, reflective minds of the church fathers. Within them they found the beginning threads from which to weave a theology of creation, Fall, and redemption. Following their mentor the apostle Paul, they explored the profound significance of Adam as a type of Christ, the second Adam. The six days of creation proved especially attractive among the fathers as a subject for commentary, with Basil the Great and Ambrose producing well-known Hexaemerons. Similarly, Augustine devoted portions of five works to the first chapter of Genesis.As in previous volumes within the Ancient Christian Commentary on Scripture, the range of comment contained in this volume spans from the first century to the eighth and from East to West, from Greek and Latin speakers to Syriac.This ACCS volume on Genesis 1-11 opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today. Especially helpful is the volume editors provision of Septuagintal alternative readings to the Masoretic text, which are often necessary to understanding the fathers flow of thought.

From its inception the church has always had a Biblethe Jewish Scriptures. But Christians have not read these Scriptures in the same way the Jews did. They have read them in the light of what God did in Jesus the Christ. Thus the Jewish Scriptures became for Christian readers the Old Testament.This Ancient Christian Commentary on Scripture volume on Exodus through Deuteronomy bears ample witness to this new way of reading these ancient texts. Among the earliest interpreters whose works remain extant is Origen, who virtually single-handedly assured the Old Testament a permanent place within the Christian church through his extensive commentary and reflection. His twenty-seventh homily on Numbers is particularly noteworthy for his interpretation of the forty-two stopping places in the desert wanderings as the forty-two stages of growth in the spiritual life.Among Greek-speaking interpreters, this current volume draws widely on John Chrysostom, Clement of Alexandria, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyr, and John of Damascus. Among Latin-speaking interpreters, quotations from Augustine, Ambrose, Jerome, Paterius, Caesarius of Arles, Cassiodorus, and Isidore are found in abundance. Ephrem and Aphrahat are represented among Syriac speakers. Numerous other interpreters are present from each grouping.Varied in texture and nuance, the interpretations included in this volume display a treasure house of ancient wisdom, some appearing here in English translation for the first time, speaking with eloquence and intellectual acumen to the church today.

Genesis 1250 recounts the history of the patriarchsAbraham, Isaac, Jacob, and Joseph. From their mentors Paul, Peter, Stephen, and the author of the letter to the Hebrews, the early fathers learned to draw out the spiritual significance of the patriarchal narrative for Christian believers. The Alexandrian school especially followed Pauls allegorical use of the story of Sarah and Hagar as they interpreted the Genesis accounts. The Antiochene school eschewed allegorical interpretation but still set about to find moral lessons in the ancient narrative. For all of them the events pointed toward the promises of the age to come, the new age revealed in the resurrection of Jesus.Among the principal Greek-speaking commentators included within this Ancient Christian Commentary on Scripture volume, readers will find Origen, Didymus the Blind, John Chrysostom, and Cyril of Alexandria. Among the Latin-speaking interpreters they will find Ambrose of Milan, Augustine of Hippo, Caesarius of Arles, and Bede the Venerable. Ephrem the Syrian is the most commonly cited Syriac-speaking interpreter, while the fifth-century Catena on Genesis provides access to such fathers as Eusebius of Caesarea, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Didymus of Alexandria, Epiphanius of Salamis, Irenaeus of Lyons, Eusebius of Emesa, Severian of Gabala, and Theodore of Mopsuestia among others.Varied in texture and nuance, the interpretations cited provide a wealth of ancient wisdom, some appearing here in English translation for the first time, to stimulate the mind and nourish the soul of the church today.

The history of the entry into the Promised Land followed by the period of the Judges and early monarchy may not appear to readers today as a source for expounding the Christian faith. But the church fathers readily found parallels, or types, in the narrative that illumined the New Testament. An obvious link was the similarity in name between Joshua, Moses successor, and Jesusindeed, in Greek the names are identical. Thus Joshua was consistently interpreted as a type of Christ. So too was Samuel. David was recognized as an ancestor of Jesus, and parallels between their two lives were readily explored. And Ruth, in ready fashion, was seen as a type of the church.Among the most important sources for commentary on these books are the homilies of Origen, most of which are known to us through the Latin translations of Rufinus and Jerome. Only two running commentaries existone from Gregory of Nazianzus, one of the famous Cappadocian theologians, the other from Bede the Venerable.Another key source for the selections found here derives from question-and-answer format, such as Questions on the Heptateuch from Augustine, Questions on the Octateuch from Theodoret of Cyr, and Thirty Questions on 1 Samuel from Bede. The remainder of materials come from a wide variety of occasional and doctrinal writings, which make mention of these biblical texts to support their arguments.Readers will find a rich treasure trove of ancient wisdom, some of which appear here for the first time in English translation, speaking with eloquence and powerful spiritual insight to the church today.

In Pauls letters to the Corinthian church, the pastoral issues of a first-century Christian community stand out in bold relief. And as the apostle responds to these challenges, the fathers lean over his shoulder, marveling and commenting on his pastoral wisdom.Best known among these patristic commentators is Chrysostom, whose seventy-seven homilies on the two Corinthian epistles are a treasury of exposition and application. The fragmentary works of Didymus the Blind and Severian of Gabala give us samples of Greek exegesis from the Alexandrian and Antiochene schools. The partial work of Theodore of Mopsuestia was long valued in the church, and the comments of Theodoret of Cyr are notable for their sensitivity to the intertextuality of Scripture. Then there are Origen and Pelagius, whose notable errors need not obscure their brilliant insights into Scripture. But pride of place in this volume goes to the unknown fourth-century commentator now dubbed Ambrosiaster. His excellent commentary on 1 and 2 Corinthians was previously unavailable in English translation.This Ancient Christian Commentary on Scripture volume opens a whole new way of reading these New Testament texts. The pastoral and theological interpretation of the fathers offers spiritual and intellectual sustenance to those who would read Paul again with open minds and hearts.

For to us a child is born,to us a son is given;and the government will be upon his shoulderand his name shall be called"Wonderful Counselor, Mighty God,Everlasting Father, Prince of Peace."For the early church fathers the prophecy of Isaiah was not a compendium of Jewish history or theology but an announcement of the coming Messiah fulfilled in the life and ministry of Jesus of Nazareth. As such, the prophets words were a rich source of theological reflection concerning their Lord and a vital aid in their defense against the objections of the Jews that Jesus was the promised Messiah. The interpretation of Jesus ministry in light of Isaiahs prophecy was not a theological innovation on their part but rather a following of the path blazed by the New Testament writers and Jesus himself.Among passage-by-passage commentaries cited here are those by Eusebius of Caesarea, Jerome, Cyril of Alexandria, and Theodoret of Cyr, as well as one attributed to Basil of Caesarea. John Chrysostom preached a series of homilies on Isaiah of which most of those extant concern the first eight chapters, though Chrysostom frequently cites Isaiah in numerous homilies on other books. Augustine of Hippo, Gregory the Great, and Bede the Venerable frequently cite passages from Isaiah 139, as did many other fathers in defending the Christian faith from Jewish critics.In this Ancient Christian Commentary on Scripture volume, readers will find materials ranging from East to West and from the first through the eighth centuries, some appearing here in English translation for the first time. Within this treasure house are riches to illumine the mind and fire the heart.

The Gospel of Matthew stands out as a favorite biblical text among patristic commentators. The patristic commentary tradition on Matthew begins with Origens pioneering twenty-five-volume commentary on the First Gospel in the mid-third century. In the Latin-speaking West, where commentaries did not appear until about a century later, the first commentary on Matthew was written by Hilary of Poitiers in the mid-fourth century.From that point the First Gospel became one of the texts most frequently commented on in patristic exegesis. Outstanding examples are Jeromes four-volume commentary and the valuable but anonymous and incomplete Opus imperfectum in Matthaeum. Then there are the Greek catena fragments derived from commentaries by Theodore of Heraclea, Apollinaris of Laodicea, Theodore of Mopsuestia and Cyril of Alexandria.The ancient homilies also provide ample comment, including John Chrysostoms ninety homilies and Chromatius of Aquileias fifty-nine homilies on the Gospel of Matthew. In addition, there are various Sunday and feast-day homilies from towering figures such as Augustine and Gregory the Great, as well as other fathers.This rich abundance of patristic comment, much of it presented here in English translation for the first time by editor Manlio Simonetti, provides a bountiful and varied feast of ancient interpretation of the First Gospel.

For the church fathers the Gospels did not serve as resources for individual analysis and academic study. They were read and heard and interpreted within the worshiping community. They served as sources for pastoral counsel and admonition for those who were committed to the Way. Although Matthew and John were generally the preferred Gospels, Luke, because of his particular interests and unique contributions, took pride of place during the Christmas season as well as during Easter and other major feasts.During the early patristic period, the tradition of continuous reading (lectio continua) through the Gospels developed, such that over a course of time a complete Gospel was read in sections, and sermons were preached on the readings either at weekly or midweek worship and Communion liturgies or during morning and evening prayer services. Among such sermons that have survived, this commentary includes selections from Origen and Cyril of Alexandria. Aside from sermons, we find that the fathers addressed exegetical issues in theological treatises, pastoral letters and catechetical lectures. Among these, as in other ACCS volumes, readers will find materials ranging from East to West and from the first to the eighth centuries. Among well-known fathers cited are Ambrose, Athanasius, Augustine, the Cappadocians, John Chrysostom, John of Damascus and Bede the Venerable. Among lesser-known fathers are John Cassian, Philoxenus of Mabbug and Theophylact.This volume, edited by Arthur A. Just, opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today.

The church fathers, as they did in earlier books dealing with Israels history from the time of Joshua to the united monarchy, found ample material for typological and moral interpretation in 1-2 Kings, 1-2 Chronicles, Ezra, Nehemiah and Esther. It will be immediately clear to readers of this volume that they gave much more attention to 1-2 Kings than to others; whether this was due to a certain repetitiveness in the story line or other reasons is unclear. But the narratives of wise King Solomon, the construction of the temple, the prophets Elijah and Elisha, and the fates of various faithful and unfaithful kings and other powerful people were well suited to their purposes.Among Greek commentators in this Ancient Christian Commentary on Scripture volume, readers will find Justin Martyr, Clement of Alexandria, Origen, Methodius, Eusebius of Caesarea, Athanasius, Cyril of Jerusalem, Basil the Great, Gregory of Nazianzus, John Chrysostom, Cyril of Alexandria, Theodoret of Cyr, Procopius of Gaza and John the Monk. Among Latin commentators are Tertullian, Cyprian, Novatian, Lactantius, Ambrose, Jerome, Prudentius, Augustine, Paulinus of Nola, John Cassian, Peter Chrysologus, Maximus of Turin, Salvian the Presbyter, Fulgentius of Ruspe, Caesarius of Arles, Gregory the Great, Bede and Rabanus Maurus. Syriac commentators include Aphrahat, Ephrem, Sahdona, Isaac of Nineveh and Ishodad of Merv.Together they set before readers a table of delights and theological insights, some of which are here available to English readers for the first time.