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In this modern day translation of Paul' message, his letters are taken out of the study and stained-glass sanctuary and placed under God's skies where people toil, laugh, cry and wonder. The Cotton Patch Version is a very colloquial, southern translation.
The Cotton Patch Gospel recasts the stories of Jesus and the letters of Paul and Peter into the language of the mid-20th century South. Born out of the Civil Rights struggle, these now classic translations of much of the New Testament bring the far-away places of Scipture closer to home: Gainesville, Selma, Birmingham, Atlanta, Washington, D.C. As Jordan once wrote, "While there have been many excellent translations of the Scriptures into modern English, they still have left us stranded in the long-distant past. We need to have the good news come to us not only in our own tongue but in our own time. We want to be participants in the faith, not merely spectators."
In honor of what would have been Clarence Jordan's one hundredth birthday and the seventieth anniversary of Koinonia Farm, the first Clarence Jordan Symposium convened in historic Sumter County, Georgia, in 2012, gathering theologians, historians, actors, and activists in civil rights, housing, agriculture, and fair-trade businesses to celebrate a remarkable individual and his continuing influence. Clarence Jordan (1912-1969), a farmer and New Testament Greek scholar, was the author of the Cotton Patch versions of the New Testament and the founder of Koinonia Farm, a small but influential religious community in southwest Georgia. Roots in the Cotton Patch, Volume 1 contains Symposium presentations addressing Clarence's influence as a storyteller and contextual preacher and prophet, his pacifist witness in a violent and segregated South, and the contemporary meaning of his life's work in Christian community. Uniting these powerful essays is the obvious impact Jordan's life has had on so many. His life and work continue to inspire a new generation of activists, seminary students, and people in search of the meaning of Christian community.
In honor of what would have been Clarence Jordan's one hundredth birthday and the seventieth anniversary of Koinonia Farm, the first Clarence Jordan Symposium convened in historic Sumter County, Georgia, in 2012, gathering theologians, historians, actors, and activists in civil rights, housing, agriculture, and fair-trade businesses to celebrate a remarkable individual and his continuing influence. Clarence Jordan (1912-1969), a farmer and New Testament Greek scholar, was the author of the Cotton Patch versions of the New Testament and the founder of Koinonia Farm, a small but influential religious community in southwest Georgia. Fruits of the Cotton Patch,Volume 2 contains Symposium presentations that interpret Jordan's storytelling and the meaning of his prophetic voice in the areas of peacemaking in the context of historical harms, the future of the affordable housing movement, and the direction of the New Monastic movement. These essays and others invite the curious, the student, and the teacher alike to experience the life and work of Clarence Jordan and its powerful connection to the present.
When Jesus delivered his parables, he lit a stick of dynamite, covered it with a story about everyday life, and then left it with his audience. By the time his hearers fully unwrapped the parable, Jesus and his disciples were long gone. Clarence Jordan essentially retells these powerful parables in the language of the South in order to place modern readers in that same first-century situation. Properly understood, these Cotton Patch stories can liberate us into the kingdom of God from the cultural prisons of religion, wealth, and prejudice. After Jordan's death in 1969, Bill Lane Doulos took up the task to combine these Cotton Patch Version parables with appropriate excerpts from Jordan's sermons and with his own commentary which does well to pull everything together. In the end, Doulos and Jordan call readers into true discipleship, challenging them to explore the demands of kingdom life on a whole new level.
More than 300 Bible or New Testament translations, including the popular King James Version, have been produced in English in the past 600 years. These various translations, both obscure and well-known, were undertaken by diligent individuals working either alone or in committees known to number more than 100. This reference work provides information about the men and women who produced English language translations. Arranged alphabetically by surname, each of the 346 entries includes biographical and vocational information; notes on the various editions produced; samples of their translation; and other pertinent facts. In cases where translations were done by committee, the chairpersons and project initiators are covered. Important anonymous translations are also included.
This minor classic" of the narrative theology movement proposes to use biography as a way of doing theology, rather than using biography to set forth models of exemplary living to inspire the faithful. By looking at the lives of four significant persons (Dag Hammarskjold, Martin Luther King, Jr., Clarence Jordan, and Charles Ives), the author discovers a theology that is adequate to account for the kind of lives these persons lived. This unique approach to theology is applicable to any religion, but the author has chosen to work within his own Christian tradition in this book. The book concludes with suggested methods by which the work of doing theology biographically can be carried further.
When Tammy Wynette sang "D-I-V-O-R-C-E," she famously said she "spelled out the hurtin' words" to spare her child the pain of family breakup. In this innovative work, Ted Ownby considers how a wide range of writers, thinkers, activists, and others defined family problems in the twentieth-century American South. Ownby shows that it was common for both African Americans and whites to discuss family life in terms of crisis, but they reached very different conclusions about causes and solutions. In the civil rights period, many embraced an ideal of Christian brotherhood as a way of transcending divisions. Opponents of civil rights denounced "brotherhoodism" as a movement that undercut parental and religious authority. Others, especially in the African American community, rejected the idea of family crisis altogether, working to redefine family adaptability as a source of strength. Rather than attempting to define the experience of an archetypal "southern family," Ownby looks broadly at contexts such as political and religious debates about divorce and family values, southern rock music, autobiographies, and more to reveal how people in the South used the concept of the family as a proxy for imagining a better future or happier past.