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It is generally agreed that Mark's Gospel was the first to have been written and that the Markan narrative created a literary form that inspired Matthew, Luke, and to a lesser extent, John to follow suit with the writing of their own gospels. But where did Mark go to find a framework that would shape his story? This question has been debated for more than two centuries. Several theories have been propounded but none without sufficient evidence to gain broad acceptance. It is the thesis of this book that Mark drew on the Greek tragedy, the most suitable literary genre of his time, to organize the oral and written traditions that he had collected. The Greek tragic genre had been created with the works of the great masters of the Fifth Century BC, and later, had been codified by Aristotle. The extraordinary points of congruence between the form of the Gospel and the canons of Greek drama are carefully explored in the Liberated Gospel. The compelling conclusion is that there is a relation of dependency whereas Mark used the form of Greek tragedy as a template without compromising the integrity of the story. As the title of the book suggests, the use of ancient tragedy by Mark served also another purpose. The Gospel was being written at a time during the early history of the church when its Judaistic faction attempted to impose the requirements of the Mosaic law on Gentile believers (as attested by Galatians and the Council of Jerusalem). By telling the very Jewish but universally relevant story of Jesus in the mode of the supreme Gentile literary genre of antiquity, Mark was proclaiming the manifesto that the gospel of Christ was not the exclusive property of a narrow ethnic group but that it belonged to all humanity.
It is generally agreed that Mark's Gospel was the first to have been written and that the Markan narrative created a literary form that inspired Matthew, Luke, and to a lesser extent, John to follow suit with the writing of their own gospels. But where did Mark go to find a framework that would shape his story? This question has been debated for more than two centuries. Several theories have been propounded but none without sufficient evidence to gain broad acceptance. It is the thesis of this book that Mark drew on the Greek tragedy, the most suitable literary genre of his time, to organize the oral and written traditions that he had collected. The Greek tragic genre had been created with the works of the great masters of the Fifth Century BC, and later, had been codified by Aristotle. The extraordinary points of congruence between the form of the Gospel and the canons of Greek drama are carefully explored in the Liberated Gospel. The compelling conclusion is that there is a relation of dependency whereas Mark used the form of Greek tragedy as a template without compromising the integrity of the story. As the title of the book suggests, the use of ancient tragedy by Mark served also another purpose. The Gospel was being written at a time during the early history of the church when its Judaistic faction attempted to impose the requirements of the Mosaic law on Gentile believers (as attested by Galatians and the Council of Jerusalem). By telling the very Jewish but universally relevant story of Jesus in the mode of the supreme Gentile literary genre of antiquity, Mark was proclaiming the manifesto that the gospel of Christ was not the exclusive property of a narrow ethnic group but that it belonged to all humanity.
There are parts of the Bible that I have struggled with, and bits that seemed far removed from my life as a twenty-first-century woman. I have wrestled with them, but as I read, I came to know that God offers more liberation, more freedom, and more fulfilment than I could dare to imagine. Equality for all people is a foundational principle in our culture and embedded in our law. The consensus is clear: all people are equally valuable. However, religion is seen as a stronghold that promotes inequality. There is a widespread belief that the Bible is sexist. Women fear that God does not want their good and instead, he wants to box them in and clip their wings. Our culture believes that they need to forget religion to achieve equality. This, however, is not the case. The principle of equality is established in the first pages of the Bible, and its message exalts and dignifies both men and women. Bible teacher, conference speaker and author Karen Soole shares what she has discovered as she has read the Bible and grappled with it over many years. She takes us through the Bible story from Genesis to Revelation and challenges the reader to decide whether God is offering life and liberation, or suffocation and oppression. It is an invitation to meet and know the God of the Bible, and to view his Word through the lens of his character. Chapter titles include Thirsty Made in God's Image: Genesis 1 Made for Relationship: Genesis 2 Messing up the Design: Genesis 3 The Fallout How the Story Unfolds From Bad to Worse Worrying Laws Wisdom for All The Broken Bride The Wife Liberation Although this book is about women, it is not 'only for women'. These things matter to everyone. This book was written for men and women, although it addresses concerns that women face in particular. These concerns are relevant to everyone.
In this book Charles Puskas and David Crump provide a solid, student-friendly introduction to the four Gospels and the book of Acts. Leading students through the texts, highlighting the various literary devices and themes, and pointing out the historical and cultural contexts, An Introduction to the Gospels and Acts is a fruitful collaboration between a mainline scholar (Puskas) and a more evangelical scholar (Crump), who clearly articulate their own opinions while charitably engaging a wide spectrum of scholarship. The coverage of the Gospels and Acts throughout is clear, comprehensive, and well documented. Maps, charts, outlines, and tables round out the wealth of information offered here. Evenhanded and nonpolemical, this text will be valuable both for students with a previous foundation of biblical study and for those with little or no Bible background.
Compares the work of the evangelists to the development of biography in the Graeco-Roman world
Scholars have long debated the genre of the Gospels and many opinions have been put forward, such as biography, history, epic, or comedy. However, do the Gospels actually reflect these ancient genres? This book addresses this question and arrives at the conclusion that the Gospel of Mark was written as an ancient form of tragedy. Why would this matter to ancient or modern readers? Tragedy addresses the fundamental question of humanity's suffering and offers a philosophical perspective that orients the reader towards personal and societal growth. The Gospel of Mark fits within the tradition of tragic writings and speaks to the same challenges that all humanity faces: life is full of trouble and suffering, so how are we supposed to think about these things? The answer is to be found in Jesus, who is both divine and human, and who suffers as a result of engaging in conflict with the religious and political traditions of his time.
Adam, Where Are You? is a factual book detailing the many problems faced by modern-day societies. It gives an in-depth look into why these problems are occurring and, more significantly, outlines the solutions needed to eradicate not some but all these replicating problems. This book opens the eyes and minds of its readers to seeing and admitting that the facets they claim that elevate them to being civilized are, realistically, birthing the barbaric nature that is currently engulfing the core of their societies: the children. Don't compromise!
Who doesn't want a liberated life? Jesus offers us liberation as we grow in a Christian spiritual life. But first we need to liberate our concept of Christian Spirituality from ideas that relegate it to Church on Sunday, new age self help, devotional or ascetical practices, or fundamentalist aggression. Traditionally, Christian spirituality liberates Jesus' disciples from personal sin and helps them to challenge sin's social consequences so that once liberated, they will work to liberate others. Christian spirituality (living the Gospel) brings good news for the poor, liberty for the captives, recovery of sight for the blind, and freedom for the oppressed. This is what Jesus came to do, and this is what we as his disciples are called to do as we live our Christian callings in the world. Whether we are at home, work, or play we are called to be Christian. Beyond Piety invites readers to grow in their understanding of what it means to be a disciple of Christ. More than a book on Franciscan or Hispanic Spirituality, this book is about the Christian Spirituality all Christians are called to live. It is about our human and Christian identity and the God we believe in. It is about getting to know the Word of God and letting that Word get to know us. It is about worship and religious devotion and moving beyond piety to Christian action. It is about the call to justice and liberation.
In seeking to develop a hermeneutic for doing ethics on a narrative base, Via here focuses on Mark's ethics and suggests ways in which they interrelate with other significant motifs in the Gospel: eschatology, revelation, faith, and the messianic secret. Via maintains that the middle of Mark's plot presents the paradoxical position of the disciple who is placed in the overlapping of the kingdom of God and the age of hardness of heart. Here is a bold attempt to integrate several agendas in interpretation--iterary criticism, biblical studies, constructive theological ethics--so as to draw out the implications of Mark's narrative for faith and conduct in the real world.
This book offers the first sustained attempt to read the Gospel of Mark both as an ancient biography and as a form of ancient rhetoric. Ben Witherington applies to Mark the socio-rhetorical approach for which he is well known, opening a fresh new perspective on the earliest Gospel. Written when the fledging Christian faith was experiencing a major crisis during the Jewish war, Mark provides us with the first window on how the life and teachings of Jesus were presented to a largely non-Jewish audience. According to Witherington, the structure of Mark demonstrates that this Gospel is biographically focused on the identity of Jesus and the importance of knowing who he is--the Christ, the Son of God. This finding reveals that Christology stood at the heart of the earliest Christians' faith. It also shows how important it was to these earliest Christians to persuade others about the nature of Jesus, both as a historical figure and as the Savior of the world.