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Completely re-evaluates the backgound to and provenance of the preface to Luke's Gospel.
An important contribution to our understanding of Marcan irony, and combines a literary-critical approach with insights gained from the sociology of knowledge.
The Fourfold Gospel, most often associated with Albert B. Simpson, founder of The Christian and Missionary Alliance, which focuses on the doctrines of Christ as Savior, Sanctifier, Healer, and Coming King, has been identified as a key contributing factor to the birth and development of the modern Pentecostal movement. Through a close observation of the doctrinal themes of select and renowned Evangelical leaders in America (A. J. Gordon of Boston, D. L. Moody of Chicago, A. T. Pierson of Philadelphia/Detroit, and A. B. Simpson of New York), this work shows that the Fourfold Gospel and, therefore, the theological source for modern Pentecostalism, rather than being a marginal movement within late nineteenth-century Evangelicalism was, instead, its very heart.
An exploration of discipleship in Mark's gospel relating to Jesus' own mission and purpose.
Built around a new translation of a neglected text, this book offers new perspectives on early gospel literature.
Matthew uniquely highlights Jesus as "Emmanuel", but almost wholly overlooked are the deeper implications of this "presence" motif for Matthean christology. Kupp takes a multidisciplinary approach to the weaving of the Emmanuel Messiah into the story-telling, redaction and christology of the Gospel. Kupp employs the lenses of both narrative and historical criticism to produce the first monograph in English on the divine presence in Matthew. Matthew's Gospel is a story that compels, a text with a history and a christological treatise.
This is the first book to examine the Aramaic dimension of Q since the Aramaic Dead Sea scrolls made such work more feasible. Maurice Casey gives a detailed examination of key passages in Matthew and Luke's gospels, demonstrating that they used two different Greek translations of an Aramaic source, which can be reconstructed. He overturns the conventional model of Q as a single Greek document, and shows that Jesus said everything in the original Aramaic source. Further analysis of other gospel passages shows the evangelists editing a Greek translation of an Aramaic source. On one, it can be shown that Mark utilises a different Aramaic source. A complex model of Q is thus proposed. Casey argues that Aramaic sources behind part of Q are of extremely early date, and should contribute significantly to the quest for the historical Jesus.
"The conversation between music and theology, dormant for too long in recent years, is at last gathering pace. And rightly so. There will always be theologians who will regard music as a somewhat peripheral concern, too trivial to trouble the serious scholar, and in any case almost impossible to engage because of its notorious resistance to words and concepts. But an increasing number are discovering again what many of our forbears realized centuries ago, that the kinship between this pervasive feature of human life and the search for a Christian 'intelligence of faith' is intimate and ineradicable. Maeve Heaney's ambitious, wide-ranging, and energetic book pushes the conversation further forward still. Her approach is unapologetically theological, grounded in the passions and concerns of mainstream doctrinal theology. And yet she is insisting . . . that music must be given its due place in the ecology of theology. Although convinced that music should not be set up as a rival to linguistic or conceptual articulation, let alone swallow up 'traditional' modes of theological language and thought, she is equally convinced that music is an irreducible means of coming to terms with the world, a unique vehicle of world-disclosure, and as such, can generate a particular form of 'understanding': 'there are things which God may only be saying through music.' If this is so, it is incumbent on the theologian to listen." --Jeremy Begbie, from the Foreword
The author argues that the idea of witness is a live metaphor in the New Testament, to be understood in terms of the Old Testament legal assembly, though the Greek lawcourts are also relevant. Professor Trites contends that this idea of witness in relation to Christ and his gospel plays an essential part in the New Testament and in Christian faith and life generally.
Matthew's Gospel contains material unique to it among the canonical Gospels. What is the background for this material? Why does the writer of Matthew's Gospel tell the story of Jesus in the way he does--including women in his genealogy, telling the story of the birth of Jesus in his particular way, and including the visit of the magi led by a star? Enoch and the Gospel of Matthew shows that the writer of Matthew was familiar with themes and traditions about the antediluvian patriarch Enoch, including the story of the fall of the angels called "watchers," who transgress their heavenly boundaries to engage in illicit relations with women and teach them forbidden arts. The Gospel writer shows that Jesus brings about the eschatological repair of the consequences of the watchers' fall as told in the Enochic legend. This study focuses on Matthew's genealogy and infancy narrative and also has implications for the study of women in Matthew, since it is often through the stories of women in Matthew that the repair of the watchers' transgression takes place.