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We live in an age in which economic, ecological, and political crises are not the exception, but the rule. The Cold War polarities that shaped an earlier "political exegesis" have been replaced; Bruce Worthington argues that increasingly, crisis is the engine of a global "turbo-capitalism." In this volume, edited by Worthington, biblical scholars and activists describe and exemplify the shape of a biblical interpretation that takes contemporary crisis seriously as its most important context. Succinct opening essays summarize the salient aspects of our critical situation, especially in relation to the dominance of capitalism and its pervasive values; in later parts, contributions address themes of economic, political, and environmental crisis in dialogue with texts from the First and Second Testaments. Throughout the volume, the authors are careful to describe the basis for making interpretive analogies across historical, cultural, and socioeconomic distances between the world of the Hebrew Bible, the New Testament, and our own. Richard A. Horsley writes a postscript pointing to next steps in political interpretation.
The Bible is full of images of God caring for his creation in all its complexity. Yet experts warn us that a so-called perfect storm of factors threatens the future of life on earth. The authors assess the evidence for climate change and other threats that our planet faces in the coming decades while pointing to the hope God offers the world and the people he made.
Pope Francis has taken the world by storm. He is the most prominent Christian voice in our world today. How does he incorporate Scripture into his ministry and what does Scripture say about those things he emphasizes? This book will explore within Scripture the bedrock themes of Francis' time as Pope, such as the poor, women, a God of surprises, mercy, the environment, and excessive legalism. What we find is that a diversity of biblical perspectives provide deep theological support or precedent for Francis' agenda. Both Francis and Scripture call Christians today to live in dramatically new ways in our world.
Nearly two decades ago Hank Hanegraaff’s award-winning Christianity in Crisis alerted the world to the dangers of a cultic movement within Christianity that threatened to undermine the very foundation of biblical faith. But in the 21st century, there are new dangers—new teachers who threaten to do more damage than the last. These are not obscure teachers that Hanegraaff unmasks. We know their names. We have seen their faces, sat in their churches, and heard them shamelessly preach and promote the false pretexts of a give-to-get gospel. They are virtual rock stars who command the attention of presidential candidates and media moguls. Through make-believe miracles, urban legends, counterfeit Christs, and twisted theological reasoning, they peddle an occult brand of metaphysics that continues to shipwreck the faith of millions around the globe: “God cannot do anything in this earthly realm unless we give Him permission.” “Keep saying it—‘I have equality with God’—talk yourself into it.” “Being poor is a sin.” “The Jews were not rejecting Jesus as Messiah; it was Jesus who was refusing to be the Messiah to the Jews!” “You create your own world the same way God creates His. He speaks, and things happen; you speak, and they happen.” Christianity in Crisis: 21st Century exposes darkness to light, pointing us back to a Christianity centered in Christ. From the Preface: “Having lost the ability to think biblically, postmodern Christians are being transformed from cultural change agents and initiators into cultural conformists and imitators. Pop culture beckons, and postmodern Christians have taken the bait. As a result, the biblical model of faith has given way to an increasingly bizarre array of fads and formulas.”
The meaningful juxtaposition of academics (“experts”) with the day-to-day lives of nonacademics (“nonexperts”) has animated Gerald O. West’s work from the beginning. Seeking to bridge this chasm, West’s approach of reading the Bible with the “ordinary people” (typically marginalized communities) became a core practice not only of his church work but of his scholarship. West has been a strong proponent of taking seriously the “ordinary reader” as a viable and legitimate contributor to our understanding of biblical interpretation. Not only does this undo the “ivory tower” elitism that tends to pervade academic halls of learning, but it also reflects a form of scholarly humility that has been a mainstay of West’s and should be perpetuated more broadly in biblical scholarship.
By early 1943, it had become increasingly clear that the Allies would win the Second World War. Around the same time, it also became increasingly clear to many Christian intellectuals on both sides of the Atlantic that the soon-to-be-victorious nations were not culturally or morally prepared for their success. A war won by technological superiority merely laid the groundwork for a post-war society governed by technocrats. These Christian intellectuals-Jacques Maritain, T. S. Eliot, C. S. Lewis, W. H. Auden, and Simone Weil, among others-sought both to articulate a sober and reflective critique of their own culture and to outline a plan for the moral and spiritual regeneration of their countries in the post-war world. In this book, Alan Jacobs explores the poems, novels, essays, reviews, and lectures of these five central figures, in which they presented, with great imaginative energy and force, pictures of the very different paths now set before the Western democracies. Working mostly separately and in ignorance of one another's ideas, the five developed a strikingly consistent argument that the only means by which democratic societies could be prepared for their world-wide economic and political dominance was through a renewal of education that was grounded in a Christian understanding of the power and limitations of human beings. The Year of Our Lord 1943 is the first book to weave together the ideas of these five intellectuals and shows why, in a time of unprecedented total war, they all thought it vital to restore Christianity to a leading role in the renewal of the Western democracies.
A Palestinian Christian theologian shows how the reality of empire shapes the context of the biblical story, and the ongoing experience of Middle East conflict.
Understanding the New Testament through a contextual lens.