Bøger udgivet af Augsburg Fortress Publishers

Jesus and the Powers rediscovers Jesus response to the imperial power of his day. Richard A. Horsley describes the relevance of political realities under great empires for understanding the rise of covenantal theology and apocalyptic vision in Israels history; then he explores aspects of Jesus activity in the context of the Roman Empire. Horsley examines Jesus as an exorcist and prophetic figure and the character of his death by crucifixion; then turns to discuss how the community life in the early Pauline assemblies gave form to a new response to imperial powers.

The Old Testament is a collection of writings which came into being over a period of more than a thousand years in the history of the people of Israel and which reflect the life of the people in this period. Therefore, there is a reciprocal relationship between the writings or "books" of the Old Testament and the life of Israel in its history. The understanding of the texts presupposes insights into the historical context and the development of the life of Israelite society, while at the same time the texts themselves are the most important, indeed for the most part the only, source for it.This "Introduction" attempts to take account of this reciprocal relationship. The first part deals with the history of Israel. However, its approach differs from most accounts of this history. It takes the Old Testament texts themselves as a starting point and first of all outlines the picture of historical developments and associations which the texts present. An attempt is then made, on this basis, to reconstruct historical developments by introducing material from outside the Bible. This method of working leads to close connections between the second and third parts, because it has to take account of the nature and original purpose of the texts and their function within the biblical books as they are now. The second part attempts to present the texts collected in the Old Testament as expressions of the life of Israel. The third part discusses the books of the Old Testament in their present form.

Conley calls into question the outdated historical methodologies in use in Christian social ethics and outlines the consequences stemming from them. By adopting the postmodern post-structuralist position of historian Elizabeth Clark, Conley calls ethicists to learn to read for the gaps, silences, and aporias existent in historical texts as well as in the histories represented by them.The book calls ethicists to a critical self-reflexive historiography. This self-criticism allows the ability to construct new histories and formulate new ethical norms for the world in which we now live.

What is the connection between Christian doctrine and concrete social action? This question marks the often unarticulated divide between systematic theology and liberation theology, each often emphasizing one primarily or formally over the other. Examining the work of Karl Barth, T. F. Torrance, and Jon Sobrino, here Nathan Hieb contests this bifurcation, specifically around the nodal points of the crucifixion, or the doctrine of atonement, and the context of suffering. This book is an innovative study that bridges the boundaries of method, doctrine, and praxis, creating a strong theological and action-oriented relationship between systematic and liberation theology.

Presuming that the heart of Pauls gospel announcement was the news that God had raised Jesus from the dead (as indicated in 1 Thessalonians 1:9b-10), Pillar explores the evidence in Pauls letter and in aspects of the Roman imperial culture in Thessalonica in order to imagine what that proclamation would have evoked for its first hearers. He argues that the gospel of resurrection would have been heard as fundamentally anti-imperial: Jesus of Nazareth was executed by means of the epitome of imperial power. The resurrection thus subverts and usurps the empires immense power.

Kevin W. McFadden shows that Paul wrote the letter to remind Roman Christians of his gospel because of his vocation as apostle to the Gentiles. The letter simultaneously demonstrates the guilt of the world and calls Pauls audience to live out the implications of the gospel. The theme of judgment thus appears in two distinct ways. Paul opposes justification by works of law, but simultaneously affirmsas did most of the early Christian movement, McFadden arguesa final judgment according to works. These are not contradictory observations but belong together in a cohesive understanding of Pauls theology and of his purpose in the letter.

Sean D. Burke shows that eunuchs bore particular stereotyped associations regarding gender and sexual status as well as of race, ethnicity, and class. Not only has Luke failed to resolve these ambiguities; he has positioned this destabilized figure at a key place in the narrativeas the gospel has expanded beyond Judea, but before Gentiles are explicitly namedin such a way as to blur a number of social role boundaries. In this sense, Burke argues, Luke intended to queer his readers expectations and so to present the boundary-transgressing potentiality of a new community.

In the subsistence agricultural social context of the Hebrew Bible, children were necessary for communal survival. In such an economy, childrens labor contributes to the familys livelihood from a young age, rather than simply preparing the child for future adult work. Ethnographic research shows that this interdependent family life contrasts significantly with that of privileged modern Westerners, for whom children are dependents. This text seeks to look beyond the dominant cultural constructions of childhood in the modern West and the moral rhetoric that accompanies them so as to uncover what biblical texts intend to communicate when they utilize children as literary tropes in their own social, cultural, and historical context.

Was Esther uniquean anomaly in patriarchal society? Conventionally, scholars see ancient Israelite and Jewish women as excluded from the public world, their power concentrated instead in the domestic realm and exercised through familial structures. Rebecca S. Hancock demonstrates, in contrast, that because of the patrimonial character of ancient Jewish society, the state was often organized along familial lines. The presence of women in roles of queen consort or queen is therefore a key political, and not simply domestic, feature.

Memory and Covenant applies new insights into the meaning and function of social memory to analyze the two major religions of the Pentateuch (D and P) and their relationship to one another. Ellman shows that for the deuteronomic tradition, memory is an epistemological and pedagogical means for keeping Israel faithful to its God and Gods commandments, even when Israelites are far from the temple and its worship. The pre-exilic priestly tradition, however, understands that the covenant depends on Gods memory, which must be aroused by the sensory stimuli of the temple cult.

Melvin traces the emergence and development of the motif of angelic interpretation of visions from late prophetic literature (Ezekiel 4048; Zechariah 16) into early apocalyptic literature (1 Enoch 1736; 7282; Daniel 78). Examining how the historical and socio-political context of exilic and post-exilic Judaism and the broader religious and cultural environment shaped Jewish angelology in general, Melvin concludes that the motif of the interpreting angel served a particular function. Building upon the work of Susan Niditch, Melvin concludes that the interpreting angel motif served a polemical function in repudiating divination as a means of predicting the future, while at the same time elevating the authority of the visionary revelation.

At the heart of the biblical myth of chosenness is the idea that God has blessed a people to be a blessing to others. It is a mission of solemn responsibility. The six British and American thinkers examined in this study embraced the myth of chosenness for their countries, believed that the liberties they enjoyed were inherently tied to their Protestant faith, and that it was their mission to protect and spread that faith, and its democratic fruit, at home and abroad.

Key to a theology of scripture are the important issues of history, consciousness, rhetoric, and how theology functions in relation to interpretation of Christianitys religious texts. Seeking to address a critical problem in theology and the interpretation of scripture raised by modern historical consciousness, Ben Fulford argues for a densely historical and theological reading of scripture centered in a Christological rubric.

This book offers a critical analysis and reinterpretation of Karl Barths theology of culturethe least studied aspect of his workrevealing his significance for contemporary work in theology of culture by applying his approach to the study of popular culture and entertainment. Grounding the study in Barths eschatology, which proves more amenable to secular culture than other models, DeCou shows that Barths approach recognized that the freedom of theology is qualified by the freedom of the Word and the freedom of secular culture. Barth therefore offers a middle way for evaluating and analyzing culture and religious forms. This book thus opens up a new avenue of interpretation of Barth and applies the insights of Barths theology in fresh ways to the structures of contemporary culture and its products.

What does the history of Christian views of economic life mean for economic life in the twenty-first century? Here Daniel Finn reviews the insights provided by a large number of texts, from the Bible and the early church, to the Middle Ages and the Protestant Reformation, to treatments of the subject in the last century. Relying on both social science and theology, Finn then turns to the implications of this history for economic life today. Throughout, the book invites the reader to engage the sources and to develop an answer to the volumes basic question.

By setting traditions and thinkers such as Zoroaster, Jeremiah, Isaiah, Gautama Buddha, Confucius, Pythagoras, Socrates, Plato, and Aristotle side by side, we are able to see more clearly the questions with which they struggled, their similarities and differences, and how their ideas have influenced religious thought down to our day.

"John C. Yoder examines political culture and behavior in the book of Judges. Although the Deuteronomistic editor portrayed the "judges" as moral champions, the men and women of valor were preoccupied with the problem of gaining and maintaining political power. They were ambitious, at times ruthless; they might be labeled chiefs, strongmen, or even warlords in today's world. They used violence, patronage, and the control of the labor and reproductive capacity of subordinates as well as other strategies that did not require the constant exercise of force such as using their association with YHWH to advance their political, economic, or military agenda."--

In this important project, Charles Tieszen provides a collection of primary theological sources devoted to the formational period of Christian-Muslim relations. This work provides introductions to authors along with representative selections in English translation. It is arranged according to the themes that emerge as Christians and Muslims encounter one another in this era. The result is a resource that offers students a better grasp of the texts early Christians and Muslims wrote about each other and a better understanding of the theological themes that are pertinent to Christian-Muslim dialogue today.

What are Christians praying when they pray the Lords Prayer, and what relationship does it have with Jesus own context? Jeffrey B. Gibson disputes the view that Jesus prayer was derived from Jewish synagogal prayers. Understanding its intent requires understanding Jesus purpose in calling disciples as witnesses against this generation. In context, the prayer was not eschatological and was not aimed at calling down into the present the realities of the age to come. Rather, it was meant to protect disciples from the temptations of their age.