Böcker utgivna av Baylor University Press

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 to those who do not know him? Who are those who do not know him to those who do? Do "e;we"e; who follow Jesus meet him in "e;those"e; 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.

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.

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 "e;the world,"e; biblical scholars often detect a dangerous program of harsh polemics arrayed against "e;the other."e; 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 "e;anti-"e; has become almost Johannine. In John and the Others, Andrew Byers challenges the "e;sectarian hermeneutic"e; that has shaped much of the interpretation of the Gospel and Letters of John. Rather than "e;anti-Jewish,"e; 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 "e;low-church"e; 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 "e;Other Disciple"e; 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 "e;other"e; in John is ultimately cosmic evil, and his theological convictions are grounded in the most sweeping act of "e;de-othering"e; in history, when the divine Other "e;became flesh and dwelled among us."e; This early Christian tradition certainly erected boundaries, but all Johannine walls have a "e;Gate"e;-Jesus, the Lamb of God slain for the sin of the world that God loves.

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 expose 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.

Examines seven contemporary environmental challenges through the lens of classical Christian virtues. Authors Kathryn Blanchard and Kevin O'Brien use these classical Christian virtues to seek a "golden mean" between extreme positions by pairing each virtue with a pernicious environmental problem.

When Cone wrote Black Theology and Black Power, he liberated the Gospel of Christ from its institutionalized forms. This book 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.

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.

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 "e;special case."e; 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 "e;norms,"e; the atoning death of Christ creates a vital space of inclusion and affirmation for such persons within the life of the church.

Focusing on the southeastern Gold Coast in the middle of the nineteenth century, Healing and Power in Ghana identifies patterns of indigenous reception, rejection, and reformulation of what had initially arrived, centuries earlier, as a European trade religion.

Explores the cultural entrapment of the modern church regarding wealth and relationships and calls all Christians to live out genuine love for their neighbours. Jimmy Dorrell provides a practical and timely exploration of what it means for the church to be a place of redemption for all of God's people - the rich and the poor.

This collection of primary sources from Early Stuart England, compiled by Deborah Shuger, reflects the varieties of religious expression, theological conviction, and spiritual experience of the fascinating and turbulent period in English religious history from 1603 to 1638.

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 "e;my dance with Hegel."e; 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 Hegelian-as it expounds a fluid, holistic, open, intersubjective, ambiguous, tragic, and reconciliatory idea of revelation-and 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 Soren 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.

The contemporary world has been shaped by two important and potent myths - Karl Jaspers' construct of the "axial age", and the myth of the "dark green golden age," as narrated by David Suzuki and others. Iain Provan illuminates the influence of these two deeply entrenched and questionable myths.