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In this book, Will N. Timmins provides a close rereading of Romans 7 within its literary-argumentative context and offers a fresh and compelling solution to the identity of the 'I' in this text. Challenging existing paradigms, which fail to provide both literary coherence and theological plausibility, he develops his own positive theory about the device. Along the way he also re-examines a number of key texts within the letter, which have hitherto not been given due weight within the scholarly discussion. This study offers a fresh and satisfying solution to one of the Bible's most notorious cruxes, and contributes to our understanding of the apostle Paul's thought. It will be of interest to all scholars and students within the fields of biblical studies and Christian theology.
This book provides a solution to one of the Bible's notorious cruxes, the identity of the speaking 'I' of Romans 7.
20 inductive studies with commentary insights on how the gospel can transform us.
At the start of the gay rights movement in 1969, evangelicalism's leading voices cast a vision for gay people who turn to Jesus. It was C.S. Lewis, Billy Graham, Francis Schaeffer and John Stott who were among the most respected leaders within theologically orthodox Protestantism. We see with them a positive pastoral approach toward gay people, an approach that viewed homosexuality as a fallen condition experienced by some Christians who needed care more than cure. With the birth and rise of the ex-gay movement, the focus shifted from care to cure. As a result, there are an estimated 700,000 people alive today who underwent conversion therapy in the United States alone. Many of these patients were treated by faith-based, testimony-driven parachurch ministries centered on the ex-gay script. Despite the best of intentions, the movement ended with very troubling results. Yet the ex-gay movement died not because it had the wrong sex ethic. It died because it was founded on a practice that diminished the beauty of the gospel. Yet even after the closure of the ex-gay umbrella organization Exodus International in 2013, the ex-gay script continues to walk about as the undead among us, pressuring people like me to say, "I used to be gay, but I'm not gay anymore. Now I'm just same-sex attracted." For orthodox Christians, the way forward is a path back to where we were forty years ago. It is time again to focus with our Neo-Evangelical fathers on care--not cure--for our non-straight sisters and brothers who are living lives of costly obedience to Jesus. With warmth and humor as well as original research, Still Time to Care will chart the path forward for our churches and ministries in providing care. It will provide guidance for the gay person who hears the gospel and finds themselves smitten by the life-giving call of Jesus. Woven throughout the book will be Richard Lovelace’s 1978 call for a "double repentance" in which gay Christians repent of their homosexual sins and the church repents of its homophobia--putting on display for all the power of the gospel.
In the dominant interpretation of the Antioch incident Paul is viewed as separating from Peter and Jewish Christianity to lead his own independent mission which was eventually to triumph in the creation of a church with a gentile identity. Paul's gentile mission, however, represented only one strand of the Christ movement but has been universalized to signify the whole. The consequence of this view of Paul is that the earliest diversity in which he operated and which he affirmed has been anachronistically diminished almost to the point of obliteration. There is little recognition of the Jewish form of Christianity and that Paul by and large related positively to it as evidenced in Romans 14-15. Here Paul acknowledges Jewish identity as an abiding reality rather than as a temporary and weak form of faith in Christ. This book argues that diversity in Christ was fundamental to Paul and that particularly in his ethical guidance this received recognition. Paul's relation to Judaism is best understood not as a reaction to his former faith but as a transformation resulting from his vision of Christ. In this the past is not obliterated but transformed and thus continuity is maintained so that the identity of Christianity is neither that of a new religion nor of a Jesus cult. In Christ the past is reconfigured and thus the diversity of humanity continues within the church, which can celebrate the richness of differing identities under the Lordship of Christ.
Echoes of a Prophet examines intertextual connections to Ezekiel found in John and in Second Temple literature. The Dead Sea Scrolls contain many allusions to a number of Ezekiel's oracles, while other Second Temple works refer to only a few of Ezekiel's oracles, and those only rarely. In each case, Manning examines the evidence for the presence of the allusions, studies the implied interpretational methods, and comments on the function of the allusion in advancing the author's ideas. He also analyzes John's allusions to Ezekiel: the good shepherd, the vine, the opened heavens, imagery from the "dry bones" vision, and water symbolism. He observes that John has a few unique tendencies: he alludes to all five of Ezekiel's "oracles of hope" and primarily uses that imagery to describe the giving of the Holy Spirit and new life through Jesus.
What is the purpose of Paul's letter to the Romans? Esler provides an illuminating analysis of this epistle, employing social-scientific methods along with epigraphy and archaeology. His conclusion is that the apostle Paul was attempting to facilitate the resolution of intergroup conflict among the Christ-followers of Rome, especially between Judeans and non-Judeans, and to establish a new identity for them by developing a form of group categorization that subsumes the various groups into a new entity.
Sproul's sermons at St. Andrew's Chapel are the foundation of these never-before-published expositions on Paul's epistle to the Romans. Chrysostom had it read aloud to him once a week. Augustine, Luther, and Wesley all came to assured faith through its impact. The Reformers saw it as the God-given key to understanding the whole of Scripture. Throughout church history the study of the book of Romans has been pivotal to understanding Christian life and doctrine. Convinced that "Paul's fullest, grandest, most comprehensive statement of the gospel" is just as vital today, R. C. Sproul delivered nearly sixty sermons on Romans from October 2005 to April 2007 at St. Andrew's Chapel, where he has pastored for more than a decade. These never-before-published, passage-by-passage expositions will enrich any study of this weighty epistle. Part of the St. Andrew's Expositional Commentaries series.
'I am a Christian' is the confession of the martyrs of early Christian texts and, no doubt, of many others; but what did this confession mean, and how was early Christian identity constructed? This book is a highly original exploration of how a sense of being 'a Christian', or of 'Christian identity', was shaped within the setting of the Jewish and Graeco-Roman world. Contemporary discussions of identity provide the background to a careful study of early Christian texts from the first two centuries. Judith Lieu shows that there were similarities and differences in the ways Jews and others were thinking about themselves, and asks what made early Christianity distinctive.
This study of John Calvin's ecclesiology argues that Calvin's idea of the twofold identity of the Church--its spiritual identity as the body of Christ and its functional identity as the mother of all believers--is closely related to his understanding of Christian identity and life, which are initiated and maintained by the grace of the triune God. The anthropological basis of Calvin's idea of the Church has not been examined fully, even though Calvin presents the important concepts of his ecclesiology in light of his anthropological ideas. This study offers an overall evaluation for Calvin's ecclesiology, arguing that it is ultimately his pastoral concern for the Christian and the Church under affliction that both governs his theological understanding of the Church and shapes his proposals for establishing and sustaining the life of the Church in the world.