Search results for ""baylor university press""

When Cone wrote Black Theology and Black Power, he signaled to the world that the American black faith tradition would no longer recognize the confines of the church walls as the extent of its purview in society. Cone liberated the Gospel of Christ from its institutionalized forms, unhinging it from oppressive and racist power structures in American society and releasing it to do its work in the public sphere. Black Faith and Public Talk continues Cone's theme of power in the public realm and examines the economic, political, cultural, gender, and theological implications of black faith and black theology.

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Christian philosophy and philosophy of religion tend to be dominated by analytic approaches, which have brought a valuable logical rigor to the discussion of matters of belief. However, the perspectives of continental philosophy—in particular, the continental emphasis on embodied forms of knowing—still have much to offer to the conversation and our understanding of what it means to be both rational and faithful in a postmodern world. The Nicene Option represents the full sweep of James K. A. Smith's work in continental philosophy of religion over the past twenty years. Animated by the conviction that a philosophy of religion needs to be philosophical reflection on the practice of religion, as a "form of life" (as Wittgenstein would say), this book makes the case for the distinct contribution that phenomenology—as a philosophy of experience—can make to philosophy of religion and Christian philosophy. Engaging a range of philosophers in this tradition, including Edmund Husserl, Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Maurice Merleau-Ponty, Jean-Luc Marion, Richard Rorty, and Charles Taylor, Smith's constructive proposal coheres around what he describes as "the logic of incarnation," a "Nicene option" in contemporary philosophy of religion. By grounding philosophy of religion in the doctrinal heart of Christian confession, Smith gestures toward a uniquely robust Christian philosophy. Besides issuing a clarion call for the renaissance of continental philosophy of religion, The Nicene Option also offers a glimpse behind the scholarly curtain for a wider audience of readers familiar with Smith's popular works such as Who's Afraid of Postmodernism?, Desiring the Kingdom, Imagining the Kingdom, and You Are What You Love—all of which are tacitly informed by the phenomenological approach articulated in this book. As an extended footnote to those works—which for many readers have been gateways to philosophy— The Nicene Option presents an invitation to a new depth of reflection.

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Throughout the Psalms we witness David cry out for deliverance in seasons of anguish and grief, seeking refuge and strength from the Lord. Likewise, Jesus petitioned God in the garden of Gethsemane for strength in a time of dire need. The cries from both David and Jesus to God reflect the forgotten spiritual discipline of lament. Lament is not sorrow without ultimate hope--that is despair. Rather, lament is trust in God despite and even by way of the experience of hopelessness.In Awake in Gethsemane Tim Judson envisions the place and meaning of lament for the Christian community through close engagement with the life and work of Dietrich Bonhoeffer. After documenting the historical decline and current lack of lament within much of the Western Church, Judson offers a threefold approach to the subject, arguing that a basis for lament is necessarily located in theology, ethics, and liturgy interdependently. This relationship frames the critical work carried out alongside Bonhoeffer, interpreting lament through his Christology, ecclesiology, and biblical exegesis. A constructive lamentology emerges, aimed to facilitate the church's engagement with some critical contemporary issues.Judson presents lament as a faithful aspect of the truly human life which, in and through Christ, is for and with others. Lament is a means by which disciples stay "awake with Christ in Gethsemane" in a wounded world where sin, suffering, and sorrow abide. Such an outlook challenges prevalent ideological horizons and common presuppositions about lament which preclude or distort this crucial spiritual discipline. Hence, Judson opens new imaginative possibilities for construing lament positively and creatively, witnessing to the reality that faithful freedom is embodied perfectly by the lamenting Jesus himself, who, by way of his own lament, is the salvation of the world.

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The early church, after several centuries of controversy, came to an uneasy consensus that Jesus was both fully human and fully divine. In his divinity, orthodox Christianity claimed, he shared fully in the nature of the uncreated creator God. But was this doctrinal position crafted from whole cloth in the era of the great ecumenical councils? How did earlier Christ-followers understand Jesus in light of their convictions about the one supreme deity, and in the context of a cultural milieu saturated with gods?In Jesus among the gods Michael Bird gives renewed attention to divine ontology—what a god is—in relation to literary representations of Jesus. Most studies of the origins of early Christology focus on christological titles, various functions, divine identity, and types of worship. The application of ontological categories to Jesus is normally considered something that only began to happen in the second and third centuries as the early church engaged in platonizing interpretations of Jesus. Bird argues, to the contrary, that ontological language and categories were used to describe Jesus as an eternal, true, and unbegotten deity from the earliest decades of the nascent church.Through comparison with representative authors such as Philo and Plutarch, and a comprehensive analysis of Jesus and various intermediary figures from Greco-Roman religion and ancient Judaism, Bird demonstrates how early accounts of Jesus both overlapped with and diverged from existing forms of religious expression. However Jesus resembled the various divine agents of Greco-Roman religion and Second Temple Judaism, the chorus of early Christian witnesses held Jesus to be simultaneously an agent of and an analogue with the God of Israel. Among the gods, Jesus stood in clear relief, a conviction that may have been refined over time but that belongs to the emerging heart of Christian confession.

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Fides quaerens intellectum is the idea that living faith naturally seeks a more complete understanding of God in relation to his creation. It has motivated Christian education from the very start. Although Ars quaerens intellectum--“art seeking understanding”--is by contrast a contemporary locution, in the Christian context of this volume it is a parallel to the more familiar phrase. “Art” here includes human making of the sort associated with any craft; this volume focuses on those usually called “fine” arts, namely poetry, painting, sculpture, and musical composition. The contributors to Art Seeking Understanding contend that art in almost any medium is typically born of a desire for some kind of understanding--perhaps of the potential in their medium, an aspect of the external world, or of the artist’s own compulsion to create. An artwork may be prompted by a desire for greater understanding of transcendent realities. A distinctive value of the collaboration represented in this book is thus the reflection of artists themselves set alongside remarks by philosophers, theologians, literary critics, art historians, and musicologists. Together, these authors argue that there is a tacit if not explicit theological dimension to art-making that reveals itself readily in religious art but also in works that may have no such conscious motivation. The artist, like all human creatures, is made in the image of God (imago Dei), but as both Scripture and tradition suggest, may in fact realize more intensively than the rest of us an aspect of the divine Maker. In turn, those who appreciate art may come to acquire an understanding of the nature of the Original Artist indirectly through allowing the works of gifted artists to spark their imaginative reflection. In this way, art “speaks” to us theologically in ways that substantially enrich our knowledge of our Creator and his creation. This volume invites readers to consider how God speaks, his characteristic poetic voice, and the influence of that voice on our knowledge of the holy.

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From the early days of the Christian faith, the relationship between the twin realities of Jesus' historical particularity and universal presence has been a theological puzzle. The apparent dichotomy of the two leads Christ-followers to ponder some difficult questions: Who is Jesus is to those who do not know him? Who are those who do not know him to those who do? Do "we" who follow Jesus meet him in "those" who do not?Contemporary debates concerning Christian theology of religions have been profoundly shaped by Alan Race's threefold typology of exclusivism, inclusivism, and pluralism. Scholars increasingly recognize the insufficiency of this typology, and a consensus about how to replace it remains elusive. With The Unique and Universal Christ, Drew Collins argues that an alternative theological approach to the relation between the uniqueness of Jesus Christ and the universality of God's presence can be gleaned from the theology of Hans Frei and his fivefold typology of Christian theology. With Frei's model as an interpretive lens, Collins examines the various ecumenical movements of the twentieth century and their conversations around theological authority in connection to Christianity's relationship with other faith traditions. A new paradigm emerges for conceptualizing Christian faith amid the rich diversity of our world. Reconsidered in this light, the Christian theology of religions ceases to be a combative venture that pits a Christian faith committed to the scandalous particularity of Jesus Christ's identity as the Son of God against a faith open to the possibility of encountering the divine presence in the world at large. Instead, it becomes a mode of exploration, hoping for such encounters with the universal presence of Christ because of the uniqueness of Jesus.

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The Good of Recognition analyzes the polysemy of recognition operative in the thought of two contemporary French thinkers, Emmanuel Lévinas (1906–1995) and Paul Ricœur (1913–2005). Author Michael Sohn shows that recognition—a concept most often associated with Hegel’s works—appears prominently throughout the works of Lévinas and Ricœur, which exist at the intersection of phenomenology, ethics, politics, and religion. Sohn situates recognition in the sociopolitical context of Lévinas and Ricœur and excavates the philosophical and religious sources that undergird the two thinkers’ use of recognition before contextualizing recognition within the broader themes of their thought.By reflecting on phenomenology, ethics, and religion in The Good of Recognition, Sohn not only shows how Lévinas and Ricœur articulated a response to the pervasive problems of nonrecognition and misrecognition in their day but also suggests how their thought can contribute to a better understanding of our contemporary social and political landscape.

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At first glance it may seem that the Hebrew prophets offer little resolution on contemporary concerns of inclusivity and defense for persons deemed "other." Bound by their time and culture, the prophets' message seems obscure and irrelevant. However, on closer look, we see that the prophets offer a call to justice for those who are wrongly oppressed and marginalized, those on the fringes of society—the downcast and the disabled.In Prophetic Disability, Sarah Melcher opens our eyes to the prophetic corpus' ongoing theological relevance in the first book-length treatment of disability in the Bible's prophetic literature. Melcher takes a deep exegetical dive into Isaiah, Jeremiah, Ezekiel, and the Twelve, analyzing passages that mention disability explicitly and those that offer complementary relevance. With careful and detailed exegetical work, she shows us the profound relationship between disability and the sovereignty of God, the latter being the dominant theme shaping all other motifs in the prophets. Influenced by the prominent work in disability studies by Tom Shakespeare's critical realism, she sets forth her own method in conversation with rhetorical and literary criticism. Melcher's engagement with these ancient texts is informed throughout by a respect for the context and circumstances that generated the texts relevant to disability, as well as a sensitivity to the lived experiences of people with disabilities.To that end, Prophetic Disability maintains the central theme from Shakespeare: that labels describe, but do not "constitute," disease. Who we are is a reality beyond our distinct experience with disability and impairment. What emerges from Melcher's analysis are ways in which the theological implications arising from the prophetic corpus might guide us toward more ethical practice in our encounters with disabilities.

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Aristotle's political imagination capitalizes on the virtues of a middle-class republic. America's experiment in republican liberty bears striking similarities to Aristotle's best political regimeâespecially at the point of the middling class and its public role. Author Leslie Rubin, by holding America up to the mirror of Aristotle, explores these correspondences and their many implications for contemporary political life. Rubin begins with the Politics , in which Aristotle asserts the best political regime maintains stability by balancing oligarchic and democratic tendencies, and by treating free and relatively equal people as capable of a good life within a law-governed community that practices modest virtues. The second part of the book focuses upon America, showing how its founding opinion leaders prioritized the virtues of the middle in myriad ways. Rubin uncovers a surprising range of evidence, from moderate property holding by a large majority of the populace to citizen experience of both ruling and being ruled. She singles out the importance of the respect for the middle-class virtues of industriousness, sobriety, frugality, honesty, public spirit, and reasonable compromise. Rubin also highlights the educational institutions that foster the middle classâpublic education affords literacy, numeracy, and job skills, while civic education provides the history and principles of the nation as well as the rights and duties of all its citizens. Wise voices from the past, both of ancient Greece and postcolonial America, commend the middle class. The erosion of a middle class and the descent of political debate into polarized hysteria threaten a democratic republic. If the rule of the people is not to fall into demagoguery, then the body politic must remind itself of the requirementsâboth political and personalâof free, stable, and fair political life.

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The pragmatic demands of American life have made higher education's sustained study of ancient Greece and Rome an irrelevant luxury - and this despite the fact that American democracy depends so heavily on classical language, literature, and political theory. In The Grammar of Our Civility, Lee T. Pearcy chronicles how this came to be. Pearcy argues that classics never developed a distinctly American way of responding to distinctly American social conditions. Instead, American classical education simply imitated European models that were designed to underwrite European culture. The Grammar of Our Civility also offers a concrete proposal for the role of classical education, one that takes into account practical expectations for higher education in twenty-first century America.

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The use of voluntary associations as a way to begin understanding Christ groups has become accepted practice in much of modern New Testament scholarship. This consensus has been decades in the making, building on work from the previous century. Easy access to influential works in this field enables students and scholars to expand our horizons for studying Christian origins.The chapters in this volume represent some of the key figures and their arguments across three major periods of interest in the development of using associations as a model for understanding early Christ groups. A new introduction orients the reader to the important contributions of each essay and to where the essays fit within broader attempts at reconstructing the development of Christianity. While much work remains in this field, Christ Groups and Associations serves to demonstrate the breadth of existing research and past discoveries on Christ groups enmeshed within the Greco-Roman cultural and social milieu and also the communal patterns that preceded and surrounded such groups. Modern scholars can build on these essays to join in the lively debate about the relevance of associations for understanding the claims and practices of the earliest Christ groups.

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The sacred ethos of the American Dream has become a central pillar of American civil religion. The belief that meaning is fashioned from some mixture of family, friends, a stable career, and financial security permeates American culture. Profane Parables examines three films that assault this venerated American myth. Fight Club (1999), American Beauty (1999), and About Schmidt (2002) indict the American Dream as a meaningless enterprise that is existentially, ethically, and aesthetically bankrupt. In their blistering critique of the hallowed wisdom of the American Dream, these films function like Jesus' parables. As narratives of disorientation, Jesus' parables upend conventional and cherished worldviews. Author Matthew Rindge illustrates the religious function of these films as parables of subversion that provoke rather than comfort and disturb rather than stabilize. Ultimately, Rindge considers how these parabolic films operate as sacred texts in their own right.

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In this final installment of his trilogy on the central ordinances of the Christian faith (baptism, the Lord's Supper, and the proclamation of God's Word), Ben Witherington asks: What does it mean to call the Bible ""God's word""? In doing so, he takes on other recent studies which downplay the connection between history and theology, or between historical accuracy and truth claims. The Bible is not merely to be viewed as a Word about God, Witherington argues. Instead, he says, the Bible exhorts us to see the Bible as a living Word from God.

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A Beginning Grammar of Classical and Hellenistic Greek is a textbook that teaches ancient Greek language and grammar. It includes helpful charts, vocabulary words, and example sentences and Bible verses to aid students in their learning of the Greek language. This textbook is a straightforward teaching that proves crucial for beginner students.

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Hispanic Protestants have been one of the most rapidly growing demographic groups in the United States over the last few decades. Sociologists have written about the cultural and political identities of this group, and theologians have reflected on theology and ethics from Hispanic Protestant perspectives, but considerably less attention has been paid to the predicadores/preachers in Hispanic Protestant congregations and the messages they proclaim on a weekly basis.In Predicadores: Hispanic Preaching and Immigrant Identity, Tito Madrazo explores the sermons of Hispanic Protestant preachers within the context of their individual and communal journeys. Formed by overlapping experiences of migration and calling and rooted in their own bilingual and bicultural realities, the first-generation preachers who collaborated in this study interpret and proclaim Scripture in ways that refuse easy characterization. What is certain is that their preaching—which incorporates both traditional and liberative elements—resonates deeply with their immigrant congregations. Madrazo contends that the power of these preachers lies in how they consistently proclaim the characteristics of God that have been most significant to them in their own migrations. Based on four years of collaborative ethnographic research, Predicadores reveals the richness of everyday preaching in local Hispanic Protestant congregations. Madrazo utilizes contemporary sociology, history, and theology in order to situate this study's preachers within broader discourses. The witness of Hispanic Protestant predicadores is a reminder of the homiletical importance of understanding and proclaiming the gospel from within particular cultures.

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Scary stories told at a sleepover give seven-year-old Jodie nightmares about the Goat Woman. Only after a drive and a special picnic in the countryside with her grandmother does Jodie learn that first impressions can be misleading. That night, she dreams about her new friend and a sweet baby goat named Daisy.

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Gary Dorrien expounds in this book the religious philosophy underlying his many magisterial books on modern theology, social ethics, and political philosophy. His constructive position is liberal-liberationist and post-Hegelian, reflecting his many years of social justice activism and what he calls "my dance with Hegel." Hegel, he argues, broke open the deadliest assumptions of Western thought by conceiving being as becoming and consciousness as the social-subjective relation of spirit to itself; yet his white Eurocentric conceits were grotesquely inflated even by the standards of his time. Dorrien emphasizes both sides of this Hegelian legacy, contending that it takes a great deal of digging and refuting to recover the parts of Hegel that still matter for religious thought. By distilling his signature argument about the role of post-Kantian idealism in modern Christian thought, Dorrien fashions a liberationist form of religious idealism: a religious philosophy that is simultaneously both Hegelianâas it expounds a fluid, holistic, open, intersubjective, ambiguous, tragic, and reconciliatory idea of revelationâand post-Hegelian, as it rejects the deep-seated flaws in Hegel's thought. Dorrien mines Kant, Schleiermacher, and Hegel as the foundation of his argument about intellectual intuition and the creative power of subjectivity. After analyzing critiques of Hegel by SÃ,ren Kierkegaard, Karl Marx, Karl Barth, and Emmanuel Levinas, Dorrien contends that though these monumental figures were penetrating in their assessments, they appear one-sided compared to Hegel. In a Post-Hegelian Spirit further engages with the personal idealist tradition founded by Borden Parker Bowne, the process tradition founded by Alfred North Whitehead, and the daring cultural contributions of Paul Tillich, W. E. B. Du Bois, Martin Luther King Jr., Rosemary Radford Ruether, David Tracy, Peter Hodgson, Edward Farley, Catherine Keller, and Monica Coleman. Dispelling common interpretations that Hegel's theology simply fashioned a closed system, Dorrien argues instead that Hegel can be interpreted legitimately in six different ways and is best interpreted as a philosopher of love who developed a Christian theodicy of love divine. Hegel expounded a process theodicy of God salvaging what can be salvaged from history, even as his tragic sense of the carnage of history cuts deep, lingering at Calvary.

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In churches today, those on the autism spectrum are often at best overlooked by neurotypical church members or at worst infantilized. Viewed as "other," autistic people who feel excluded from the church community abound, and statistics show that they are less likely to attend church than others. Other autistic people do participate in worship but testify to being dismissed when asking for "reasonable accommodations," and they are routinely given fewer formal roles in the liturgy.In Autism and Worship, Armand Léon van Ommen offers an in-depth analysis of the absence and ignoring of, but also the presence of, autistic people in worship. Van Ommen recounts the experiences of autistic people and considers how those experiences might reframe liturgical theology and the worship practices of the church. He identifies the "cult of normalcy" as the root of the marginalization of autistic people. Normalcy is boundary keeping, the protective set of dynamics that determines who belongs to the community and who is excluded. The answer to absence and ignoring is found in presence and availability, rooted in kenosis. Through the act of making himself available to humankind by becoming human, Christ participated in humanity. Believers are invited to participate in the life and prayer of Christ in turn and accordingly make themselves available to one another. The new identity in Christ redefines what is deemed normal and redefines who is "in" or "out." Van Ommen argues that this redefinition results from a kenotic liturgical theology of availability. He illustrates this fresh vision by analyzing the Chapel of Christ Our Hope, a church in Singapore that is centered on autism and provides a paradigm for a renewal of Christian worship. Autism and Worship contributes to liturgical theology and the emerging field of autism theology as well as the practices of worshiping communities.

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In The Other Judaisms of Late Antiquity the late Alan F. Segal is at his very best. This reissued and expanded editionânow containing his celebrated 'Heavenly Ascent in Hellenistic Judaism, Early Christianity, and Their Environment'âdelineates the variegated nature of both Judaism and Christianity in their formative periods. As Segal demonstrates, it is more accurate to speak of Judaisms and Christianities. Through his deft deployment of social-scientific methods and due attention to Jewish primary sources from the Second Temple period, Segal is able to trace the intricate, internecine struggles among Jewish, Christian, and gnostic communities in the earliest days of the Common Era. In doing so, Segal masterfully validates the importance of inductive historical reconstruction and analytical comparative study for illuminating the complex religious world of the first three centuries.

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In Analyzing Doctrine Oliver Crisp carefully considers the relationship of systematic theology to analytic philosophy, arguing that the tools of analytic philosophy can be fruitfully applied to traditional systematic theology. Doing so, as Analyzing Doctrine reveals, creates a distinct and rich analytic theology. Analyzing Doctrine employs traditional themes of systematic theology to structure Crisp's analytic theological analysis. Crisp examines the doctrine of God, the mystery of the Trinity, and God's intention in creating and relating to the world. He then addresses the incarnation, original sin, the virgin birth, Christ's two wills, salvation, and, finally, the resurrection. In the process of making his constructive case, Crisp engages a range of historic theological voices from the tradition, as well as contemporary biblical studies and systematic theology. Clear, accessible, and engaging, Analyzing Doctrine establishes analytic theology's place in the architecture of systematic theology while also challenging some of its misconceptions. By seamlessly weaving together Christian tradition and analytic philosophy to construct his theology, Crisp argues for the integral role that analytic theology plays in the theological imagination.

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In his day, John Wesley offered important insights on how to obtain knowledge of God that readily bears fruit in our own times. As premiere Wesleyan scholar William Abraham shows, Wesley's most famous spiritual experience is rife with philosophical significance and implications. Throughout, Abraham brings Wesley's works into fruitful conversation with some of the most important work in contemporary epistemology. Lyrically and succinctly he explores the simultaneous epistemological quest and spiritual pilgrimage that were central to Wesley and the Evangelical Revival of the eighteenth century. In so doing, he provides a learned and eye-opening meditation upon the relationship between reason and faith.

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The call came for Tommy Bowman unexpectedly and yet he followed with conviction. It happened at a time when revolution was coming to Southwest Conference football and basketball during the 1966-67 school year. John Westbrook, a Baylor walk-on, became the first African American to play in an SWC varsity football game in September of 1966. At SMU, Jerry LeVias carried the torch as the SWC's first Black scholarship football player and took the field for the Mustangs that season. By the end of the fall semester, TCU's James Cash became the SWC's first African American scholarship athlete to play in a varsity basketball game.In Tommy Bowman, Chad Conine, a Waco sportswriter, tells the story of Tommy Bowman's impact on not only Baylor basketball, but Baylor as a whole. Tommy Bowman quietly arrived at Baylor in 1966 for the fall semester. He found himself, almost by surprise, integrating the Baylor basketball team. Bowman had been recruited by Baylor basketball assistant coach Carroll Dawson to be a pioneer for the Bears--Baylor's first Black scholarship athlete. It was a case of a young man being thrust into a game-changing role. Dawson discovered Bowman by a chance encounter at a service station in East Texas. Both coach and player now describe it as God's providence. Bowman faced without flinching all the challenges of helping to break the race barrier in the SWC. With the help of his Baylor teammates, he excelled on the court and on campus.Now, more than fifty years later, Bowman's achievements have gained their rightful acclaim. He is a member of the Southwest Conference Hall of Fame and the Baylor Athletics Hall of Fame. Despite his own humble tendency to avoid the spotlight, Bowman's Bear teammates have ushered him forward as one of the program's heroes. They recognize how he answered the call and changed Baylor for the better.

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A statuette of Egyptian King Pepi formidably wielding a shepherd's crook stands in stark contrast to a fresco of an unassuming Orpheus-like youth gently hoisting a sheep around his shoulders. Both images, however, occupy an extensive tradition of shepherding motifs. In the transition from ancient Near Eastern depictions of the keeper of flocks as one holding great power to the more "pastoral" scenes of early Christian art, it might appear that connotations of rulership were divested from the image of the shepherd. The reality, however, presents a much more complex tapestry. The Good Shepherd: Image, Meaning, and Power traces the visual and textual depictions of the Good Shepherd motif from its early iterations as a potent symbol of kingship, through its reimagining in biblical figures, such as the shepherd-king David, and onward to the shepherds of Greco-Roman literature. Jennifer Awes Freeman reveals that the figure of the Good Shepherd never became humble or docile but always carried connotations of empire, divinity, and defensive violence even within varied sociopolitical contexts. The early Christian invocation of the Good Shepherd was not simply anti-imperial but relied on a complex set of associations that included king, priest, pastor, and sacrificial victim—even as it subverted those meanings in the figure of Jesus, both shepherd and sacrificial lamb. The concept of the Good Shepherd continued to prove useful for early medieval rulers, such as Charlemagne, but its imperial references waned in the later Middle Ages as it became more exclusively applied to church leaders. Drawing on a range of sources including literature, theological treatises, and political texts, as well as sculpture, mosaics, and manuscript illuminations, The Good Shepherd offers a significant contribution as the first comprehensive study of the long history of the Good Shepherd motif. It also engages the flexible and multivalent abilities of visual and textual symbols to convey multiple meanings in religious and political contexts.

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The Johannine literature has inspired the Church's christological creeds, prompted its Trinitarian formulations, and resourced its ecumenical and social movements. However, while confessional readers find in these texts a divine love for "the world," biblical scholars often detect a dangerous program of harsh polemics arrayed against "the other." In this frame, the Johannine writings are products of an anti-society with its own anti-language articulating a worldview that is anti-ecclesiastical, anti-hierarchical, and, more seriously, anti-Jewish and even anti-Semitic. In New Testament studies, the prefix "anti-" has become almost Johannine. In John and the Others, Andrew Byers challenges the "sectarian hermeneutic" that has shaped much of the interpretation of the Gospel and Letters of John. Rather than "anti-Jewish," we should understand John as opposed to the exclusionary positioning of ethnicity as a soteriological category. Neither is this stream of early Christianity antagonistic towards the wider Christian movement. The Fourth Evangelist openly situates his work in a crowded field of alternative narratives about Jesus without seeking to supplant prior works. Though John is often regarded as a "low-church" theologian, Byers shows that the episcopal ecclesiology of Ignatius of Antioch is compatible with Johannine theology. John does not locate revelation solely within the personal authority of each believer under the power of the Spirit, and so does not undercut hierarchical leadership. Byers demonstrates that the "Other Disciple" is actually a salutary resource for a contemporary world steeped in the negative discourse of othering. Though John's social vision entails othering, the negative "other" in John is ultimately cosmic evil, and his theological convictions are grounded in the most sweeping act of "de-othering" in history, when the divine Other "became flesh and dwelled among us." This early Christian tradition certainly erected boundaries, but all Johannine walls have a "Gate"—Jesus, the Lamb of God slain for the sin of the world that God loves.

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Throughout the history of Christianity, the concept of the "kingdom of God" has been constructed and understood in a multiplicity of ways. From direct identifications of the kingdom with the church to purely eschatological notions to competing revolution-inspiring views of God's reign, differing understandings of the kingdom engendered a rich variety of ideological frameworks, social arrangements, and historical actions.The Baptist faith, with substantial worldwide numerical, cultural, social, and political power, has been the site of a number of approaches to the idea of the kingdom that informed its trajectory. Issues that transcended Baptist circles, such as slavery, foreign missions, and social activism, have significant connections to Baptist notions of God's will and work in the world. The essays in Baptists and the Kingdom of God, written by scholars from several countries and disciplinary perspectives, approach the question of the kingdom under four major themes: ecclesial, eschatological, social, and providential. Considered as a whole, the volume illuminates historic and contemporary views of Baptists wrestling with ideas surrounding the kingdom concept, providing a unique resource for students and scholars of Baptist heritage and thought.

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Argues that Jesus' beatitudes demonstrate a faithful but innovative engagement with antecedent traditions and a stirring, universal call to discipleship for those willing to commit to Jesus' unique vision.

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The Miss America pageant has extraordinary staying power. Despite the cultural winds of the past century, Miss America continues to captivate the nation, giving America what it wants most - sex, entertainment, competition, religion, and even self-discovery. In Miss America's God, Mandy McMichael traces the pageant's long and complicated history. She demonstrates that the pageant is a little explored window into American culture, one that reveals a complex cocktail of all Americans hold dear. Ultimately, McMichael contends that the pageant is an unexpected cultural space of religious expression and self-discovery for many contestants whose faith communities support and validate their pageant participation. Miss America's God utilizes feminist theory, women's history, sociology, psychology, ethnography, and religious studies to explain the enduring popularity of the pageant, as well as religion's curious embrace of its spectacle. While contestants use the pageant to build faith and identity, the pageant uses the faith of the contestants to remain relevant in a society that is increasingly suspicious of it. McMichael shows just how central religion has been to Miss America. Religion, for Miss America, sanctifies sex, ritualizes entertainment, justifies competition, and enables self-discovery. Religion makes Miss America a cultural icon that withstands the test of time.

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The atonement—where God in Jesus Christ addresses sin and the whole of the human predicament—lies at the heart of the Christian faith and life. Its saving power is for all people, and yet a deep hesitancy has prevented meaningful discussion of the cross' relevance for people with disabilities. Speaking of disability and the multifaceted concept of the atonement has created an unresolvable tension, not least because sin and disability often seem to be associated within the biblical text. While work in disability theology has made great progress in developing a positive theological framework for disability as an integral part of human diversity, it has so far fallen short of grappling with this particular set of interpretive challenges presented by the cross.In Accessible Atonement, reflecting on his experience as both a pastor and a theologian, David McLachlan brings the themes and objectives of disability theology into close conversation with traditional ideas of the cross as Jesus' sacrifice, justice, and victory. From this conversation emerges an account of the atonement as God's deepest, once-for-all participation in both the moral and contingent risk of creation, where all that alienates us from God and each other is addressed. Such an atonement is inherently inclusive of all people and is not one that is extended to disability as a "special case." This approach to the atonement opens up space to address both the redemption of sin and the possibilities of spiritual and bodily healing.What McLachlan leads us to discover is that, when revisited in this way, the cross—perhaps surprisingly—becomes the cornerstone of Christian disability theology and the foundation of many of its arguments. Far from excluding those who find themselves physically or mentally outside of assumed "norms," the atoning death of Christ creates a vital space of inclusion and affirmation for such persons within the life of the church.

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It was 1905 when the man destined to become Waco's photographer first opened his shop.Fred Gildersleeve documented the city he loved, establishing his legacy through iconic images that have become Waco's visual memory. The 186 Gildersleeve images within capture the spirit of early Waco. Born in 1880 in Boulder, Colorado, Gildersleeve spent most of his childhood in Kirksville, Missouri. Throughout his early years, Gildersleeve sold his pictures for 25 cents apiece to pay for his education, working his way through photography school in Effingham, Illinois before launching his career in Waco. An adventurer, Gildersleeve was known for speeding through town on an Excelsior motorbikeâand later in a Model T Fordâwith his assistant in the sidecar. He avidly took pictures of everyday life in Waco, becoming the official photographer for Baylor and the State Fair of Texas. From special occasions to sporting events, from construction projects to key figures, Gildersleeve documented Waco's growth as a thriving industrial city during the early days of the twentieth century. Gildersleeve's photos are not just history; they are art. He pioneered panoramas and aerial shots using Waco as his subject. Gildersleeve's photos are now known for their clarity and detail that resemble and surpass modern-day digital photography. The photos in this book take viewers back in time to their favorite Waco landmarks and do so with timeless creativity.

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Scary stories told at a sleepover give seven-year-old Jodie nightmares about the Goat Woman. Only after a drive and a special picnic in the countryside with her grandmother does Jodie learn that first impressions can be misleading. That night, she dreams about her new friend and a sweet baby goat named Daisy.

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Scary stories told at a sleepover give seven-year-old Jodie nightmares about the Goat Woman. Only after a drive and a special picnic in the countryside with her grandmother does Jodie learn that first impressions can be misleading. That night, she dreams about her new friend and a sweet baby goat named Daisy.

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Examines the institutional settings for the development of Christian theology. Specifically, Christoph Markschies contends that theological diversity is closely bound up with institutional diversity.

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Persecution of Christians in the Middle East has been a recurring theme since the middle of the nineteenth century. The topic has experienced a resurgence in the last few years, especially during the Trump era. Middle Eastern Christians are often portrayed as a homogeneous, helpless group ever at the mercy of their Muslim enemies, a situation that only Western powers can remedy. The Politics of Persecution revisits this narrative with a critical eye.Mitri Raheb charts the plight of Christians in the Middle East from the invasion of Napoleon Bonaparte in 1799 to the so-called Arab Spring. The book analyzes the diverse socioeconomic and political factors that led to the diminishing role and numbers of Christians in Palestine, Egypt, Syria, Lebanon, and Jordan during the eras of Ottoman, French, and British Empires, through the eras of independence, Pan-Arabism, and Pan-Islamism, and into the current era of American empire. With an incisive exposé of the politics that lie behind alleged concerns for these persecuted Christians—and how the concept of persecution has been a tool of public diplomacy and international politics—Raheb reveals that Middle Eastern Christians have been repeatedly sacrificed on the altar of Western national interests. The West has been part of the problem for Middle Eastern Christianity and not part of the solution, from the massacre on Mount Lebanon to the rise of ISIS. The Politics of Persecution, written by a well-known Palestinian Christian theologian, provides an insider perspective on this contested region. Middle Eastern Christians survived successive empires by developing great elasticity in adjusting to changing contexts; they learned how to survive atrocities and how to resist creatively while maintaining a dynamic identity. In this light, Raheb casts the history of Middle Eastern Christians not so much as one of persecution but as one of resilience.

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In this fourth volume of the Baylor-Mohr Siebeck Studies in Early Christianity, Michael Wolter provides a detailed, verse-by-verse interpretation of the Third Evangelist. His commentary shows that Luke succeeds in preserving the history of Jesus and its theological impact and that this history stands on equal footing with the history of early Christianity. Wolter's thorough, careful reading follows Luke as the Evangelist seeks to explain how the fulfillment of the Old Testament promises of God for Israel results in a parting of the ways between the Christian church on the one side and Judaism on the other. Scholars and students alike will benefit from access to new German scholarship now available to English-language audiences.Published in the US by Baylor University Press, Waco.

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In this fifth volume of the Baylor-Mohr Siebeck Studies in Early Christianity series, Michael Wolter provides a detailed, verse-by-verse interpretation of the Third Evangelist's Gospel (Luke 9:51--24). His approach to a sustained reading of Luke's Gospel is comprehensive. He carefully places Luke's narrative of Jesus in its cultural context, paying close attention to the relationship of the Gospel with its Jewish and Greco-Roman environment and performs form-critical and narrative analysis of the specific stories; however, he also emphasizes Luke as a theologian and his Gospel as a work of theology. Michael Wolter's commentary shows that Luke succeeds in preserving the history of Jesus and its theological impact and that this history stands on equal footing with the history of early Christianity.Published in the US by Baylor University Press, Waco.

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The tenth and final volume in the Baylor-Mohr Siebeck Studies in Early Christianity series, brings together seven of Matthias Konradt's most important essays on the Gospel of Matthew. Together they highlight key themes of this major early Christian text and demonstrate its formative role in shaping both the identity and theology of the growing Christian movement.Matthias Konradt presents the main points of controversy in recent scholarship on the relationship of the Matthean community to Judaism, identifies the interpretive problems that underlie the disagreements, and deals with central aspects of Matthean Christology. The author works out his sophisticated understanding of Matthew's Torah hermeneutic, giving special attention to the interpretation of the antitheses in the Sermon on the Mount and to Matthew's reception and interpretation of the decalogue.Published in North America by Baylor University Press, Waco.

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Matthias Konradt explores a problem central to the theological conception of the Gospel of Matthew: What is the cause for the transition from the Israel-centered activities of Jesus and his disciples previous to Easter to the universal mission after Easter, and how is the formation of the church related to Israel's role as God's chosen nation in Matthew's concept? In conjunction with a detailed scrutiny of the traditional interpretation that Matthew propagates the replacement of Israel by the church and - in keeping with this - of the mission to Israel by the universal mission, the author maintains that the Israel-centered and the universal dimension of salvation are positively interconnected in the narrative conception, in which Matthew develops Jesus' messianic identity as the Son of David and the Son of God. Published in North America by Baylor University Press, Waco.

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Interest in the Greek translations of scripture popularly known as "the Septuagint" has never been greater, with major translation and commentary projects completed or well underway in German, French, English, and Spanish. Dating from the 3rd century BCE to the 1st century CE, these translations open a window onto early Jewish interpretation of the Bible. Yet crucial problems of "Septuagint hermeneutics," particularly the question of how to identify interpretive elements in a translated text, remain unresolved. Drawing on important work both in translation studies and in literary theory, J. Ross Wagner develops an interpretive approach that combines patient investigation of the process of translation with careful attention to the rhetorical shape of the translated text. The author demonstrates the fruitfulness of this method through a close reading of Isaiah's opening vision (Isa 1:1-31) as both translation and text. The Greek translator interprets Isaiah 1 for his audience by elucidating its language, modulating its discourse and contextualizing its message. By amplifying Isaiah's criticism of those who rely on their wealth, power, and political connections rather than on the Lord, and by characterizing the blatant disregard for social and economic justice on the part of Zion's elites as a refusal to heed God's Law, the translator depicts trusting adherence to the Law as central to the life of God's people. In this way, Old Greek Isaiah makes a distinctive contribution to the formation and preservation of Jewish identity in the Hellenistic diaspora.Published in North America by Baylor University Press, Waco.

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