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Provides a contemporary reassessment of the Pauline doctrine of justification from both Protestant and Catholic perspectives.
Paul's Letter to the Romans is one of the most influential writings of Christian theology. In this reinterpretation, the author provides a new reading that places Romans within the sociocultural, historical and rhetorical contexts of Paul's world.
This book breaks a significant impasse in much Pauline interpretation, pushing beyond both " Lutheran" and "New" perspectives on Paul to a non-contractual , "apocalyptic" reading of many of the apostle's most famous, and most troublesome, texts. His strongly antithetical vision identifies "participation in Christ" as the sole core of Pauline theology and produces the most radical rereading of Romans 1-4 for more than a generation. Even those who disagree will be forced to clarify their views as never before.
A remarkable, wide-ranging attempt to read the Pauline literature from an ecological perspective, Greening Paul, the first book of its kind, traverses carefully between extremes claiming to present Paul's narrative world and simply subjugating the Bible to a contemporary set of ethical values. Skillfully the authors craft their reading of Paul according to the cutting-edge insights of narrative criticism and tackle burning questions which assail Christians in the present ecological crisis: Does the biblical tradition inculcate an anthropocentric worldview that gives humanity license to exploit the earth for our benefit? Does biblical eschatology imply that the earth is of only passing significance for the elect? Greening Paul is a timely and adroit re-reading of the apostle Paul that provides a potentially very fruitful ecological vision, all the while staying true to the biblical text.
After retiring from a lifetime of teaching literature, Patricia Meyer Spacks embarked on a year-long project of rereading dozens of novels: childhood favorites, fiction first encountered in young adulthood and never before revisited, books frequently reread, canonical works of literature she was supposed to have liked but didn’t, guilty pleasures (books she oughtn’t to have liked but did), and stories reread for fun vs. those read for the classroom. On Rereading records the sometimes surprising, always fascinating, results of her personal experiment. Spacks addresses a number of intriguing questions raised by the purposeful act of rereading: Why do we reread novels when, in many instances, we can remember the plot? Why, for example, do some lovers of Jane Austen’s fiction reread her novels every year (or oftener)? Why do young children love to hear the same story read aloud every night at bedtime? And why, as adults, do we return to childhood favorites such as The Hobbit, Alice in Wonderland, and the Harry Potter novels? What pleasures does rereading bring? What psychological needs does it answer? What guilt does it induce when life is short and there are so many other things to do (and so many other books to read)? Rereading, Spacks discovers, helps us to make sense of ourselves. It brings us sharply in contact with how we, like the books we reread, have both changed and remained the same.
The decades-long effort to understand the apostle Paul within his Jewish context is now firmly established in scholarship on early Judaism, as well as on Paul. The latest fruit of sustained analysis appears in the essays gathered here, from leading international scholars who take account of the latest investigations into the scope and variety present in Second Temple Judaism. Contributors address broad historical and theological questions—Paul’s thought and practice in relationship with early Jewish apocalypticism, messianism, attitudes toward life under the Roman Empire, appeal to Scripture, the Law, inclusion of Gentiles, the nature of salvation, and the rise of Gentile-Christian supersessionism—as well as questions about interpretation itself, including the extent and direction of a “paradigm shift” in Pauline studies and the evaluation of the Pauline legacy. Paul the Jew goes as far as any effort has gone to restore the apostle to his own historical, cultural, and theological context, and with persuasive results.
Paul did not write a systematic theology or specific church doctrines when he wrote Romans. His audience was Roman Christians, and his last will was to preach the gospel to all, especially gentiles in Spain. Through this letter, Paul wants to pave the way for a visit to Rome and expects their support on his mission trip to Spain. The question is this: What kind of the gospel does he want to share with them? Traditionally, the letter has been read from the perspective of forensic salvation that an individual justification occurs once and for all by faith in Christ. This view remains with the so-called New Perspective on Paul, and Christ’s faithfulness has not been explored. Rereading the letter with a renewed concept of the good news in the letter, this book challenges the traditional reading of Romans and explores Paul’s threefold gospel that features the gospel that is God-centered, Christ-exemplified, and Christian-imitated. His main concern is how gentiles can become children of God, as well as how Jews may live faithfully in Christ. In Romans, the good news is the power of God for salvation to everyone who has faith. It is not a set of knowledge about God or Jesus. Paul is eager to share this gospel of faith with the Roman Christians and to correct some misunderstandings about him, since his gospel is viewed as anti-Jewish or antinomian.
Paul did not write a systematic theology or specific church doctrines when he wrote Romans. His audience was Roman Christians, and his last will was to preach the gospel to all, especially gentiles in Spain. Through this letter, Paul wants to pave the way for a visit to Rome and expects their support on his mission trip to Spain. The question is this: What kind of the gospel does he want to share with them? Traditionally, the letter has been read from the perspective of forensic salvation that an individual justification occurs once and for all by faith in Christ. This view remains with the so-called New Perspective on Paul, and Christ's faithfulness has not been explored. Rereading the letter with a renewed concept of the good news in the letter, this book challenges the traditional reading of Romans and explores Paul's threefold gospel that features the gospel that is God-centered, Christ-exemplified, and Christian-imitated. His main concern is how gentiles can become children of God, as well as how Jews may live faithfully in Christ. In Romans, the good news is the power of God for salvation to everyone who has faith. It is not a set of knowledge about God or Jesus. Paul is eager to share this gospel of faith with the Roman Christians and to correct some misunderstandings about him, since his gospel is viewed as anti-Jewish or antinomian.
The first Christians operated with a hierarchical model of sexual difference common to the ancient Mediterranean, with women considered to be lesser versions of men. Yet sexual difference was not completely stable as a conceptual category across the spectrum of formative Christian thinking. Rather, early Christians found ways to exercise theological creativity and to think differently from one another as they probed the enigma of sexually differentiated bodies. In Specters of Paul, Benjamin H. Dunning explores this variety in second- and third-century Christian thought with particular attention to the ways the legacy of the apostle Paul fueled, shaped, and also constrained approaches to the issue. Paul articulates his vision of what it means to be human primarily by situating human beings between two poles: creation (Adam) and resurrection (Christ). But within this framework, where does one place the figure of Eve—and the difference that her female body represents? Dunning demonstrates that this dilemma impacted a range of Christian thinkers in the centuries immediately following the apostle, including Clement of Alexandria, Irenaeus of Lyons, Tertullian of Carthage, and authors from the Nag Hammadi corpus. While each of these thinkers attempts to give the difference of the feminine a coherent place within a Pauline typological framework, Dunning shows that they all fail to deliver fully on the coherence that they promise. Instead, sexual difference haunts the Pauline discourse of identity and sameness as the difference that can be neither fully assimilated nor fully ejected—a conclusion with important implications not only for early Christian history but also for feminist and queer philosophy and theology.
“This crazy, gorgeous family novel” written at the end of the Great Depression “is one of the great literary achievements of the twentieth century” (Jonathan Franzen, The New York Times). First published in 1940, The Man Who Loved Children was rediscovered in 1965 thanks to the poet Randall Jarrell’s eloquent introduction (included in this ebook edition), which compares Christina Stead to Leo Tolstoy. Today, it stands as a masterpiece of dysfunctional family life. In a country crippled by the Great Depression, Sam and Henny Pollit have too much—too much contempt for one another, too many children, too much strain under endless obligation. Flush with ego and chilling charisma, Sam torments and manipulates his children in an esoteric world of his own imagining. Henny looks on desperately, all too aware of the madness at the root of her husband’s behavior. And Louie, the damaged, precocious adolescent girl at the center of their clashes, is the “ugly duckling” whose struggle will transfix contemporary readers. Named one of the best novels of the twentieth century by Newsweek, Stead’s semiautobiographical work reads like a Depression-era The Glass Castle. In the New York Times, Jonathan Franzen wrote of this classic, “I carry it in my head the way I carry childhood memories; the scenes are of such precise horror and comedy that I feel I didn’t read the book so much as live it.”