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"First publication: L'uomo Gesu: giorni, luoghi, incontri di una vita. Milan: Arnoldo Mondadori Editore S.p.A., 2008"--T.p. verso.

In the last several years, Walter Brueggemann's writingshave directly addressed the situation of Christiancommunities in today's globalized context, with itsconsumerist lifestyles, vast inequalities, and near-imperialexercises of power. His insights, forged in rugged encounterswith the texts of the Old Testament, are sharp, painful, andindispensable. In the People of Israel Brueggemann finds amodel of an alternative community - anchored in YHWH, ever exploring new possibilities, and prophetically bentagainst empire.Part I: The Word Redescribing the WorldPart II: The Word Redefining the PossiblePart III: The Word Shaping a Community of Discipleship

The most concerted account yet of how the churches' practice might organize theological inquiry as a whole. Browning has opened up important lines of inquiry that merit further investigation." --Craig L. Nessan Southeast Missouri State University "Don Browning manifests a masterful interaction with the current literature on the burgeoning field of practical theology. This book is indispensable reading for anyone engaged in the question of theology's relationship to thought and action today." --Mary Ellen Sheehan Toronto Journal of Theology

This volume in Luther's Works contains writings of Luther directed for the most part against the fanatical front on the left. In denying the reality of the church, the validity and need of the office of the ministry, the fanatics relegate the sacraments to a secondary position, thus bypassing the Word as God's means of communication to men.

Augsburg Commentary on the New Testament: John [Paperback] [Jan 05, 1986]

Mary Ann Tolbert, George H. Atkinson Professor of Biblical Studies at Pacific School of Religion in Berkeley, California, offers "one of the freshest interpretations of Mark's Gospel I have ever had the privilege to read. . . . It marks a milestone in the recent history of Markan research" (Jack Dean Kingsbury).

Jesus and the Powers rediscovers Jesus response to the imperial power of his day. Richard A. Horsley describes the relevance of political realities under great empires for understanding the rise of covenantal theology and apocalyptic vision in Israels history; then he explores aspects of Jesus activity in the context of the Roman Empire. Horsley examines Jesus as an exorcist and prophetic figure and the character of his death by crucifixion; then turns to discuss how the community life in the early Pauline assemblies gave form to a new response to imperial powers.

Conley calls into question the outdated historical methodologies in use in Christian social ethics and outlines the consequences stemming from them. By adopting the postmodern post-structuralist position of historian Elizabeth Clark, Conley calls ethicists to learn to read for the gaps, silences, and aporias existent in historical texts as well as in the histories represented by them.The book calls ethicists to a critical self-reflexive historiography. This self-criticism allows the ability to construct new histories and formulate new ethical norms for the world in which we now live.

What is the connection between Christian doctrine and concrete social action? This question marks the often unarticulated divide between systematic theology and liberation theology, each often emphasizing one primarily or formally over the other. Examining the work of Karl Barth, T. F. Torrance, and Jon Sobrino, here Nathan Hieb contests this bifurcation, specifically around the nodal points of the crucifixion, or the doctrine of atonement, and the context of suffering. This book is an innovative study that bridges the boundaries of method, doctrine, and praxis, creating a strong theological and action-oriented relationship between systematic and liberation theology.

Presuming that the heart of Pauls gospel announcement was the news that God had raised Jesus from the dead (as indicated in 1 Thessalonians 1:9b-10), Pillar explores the evidence in Pauls letter and in aspects of the Roman imperial culture in Thessalonica in order to imagine what that proclamation would have evoked for its first hearers. He argues that the gospel of resurrection would have been heard as fundamentally anti-imperial: Jesus of Nazareth was executed by means of the epitome of imperial power. The resurrection thus subverts and usurps the empires immense power.

Kevin W. McFadden shows that Paul wrote the letter to remind Roman Christians of his gospel because of his vocation as apostle to the Gentiles. The letter simultaneously demonstrates the guilt of the world and calls Pauls audience to live out the implications of the gospel. The theme of judgment thus appears in two distinct ways. Paul opposes justification by works of law, but simultaneously affirmsas did most of the early Christian movement, McFadden arguesa final judgment according to works. These are not contradictory observations but belong together in a cohesive understanding of Pauls theology and of his purpose in the letter.

Sean D. Burke shows that eunuchs bore particular stereotyped associations regarding gender and sexual status as well as of race, ethnicity, and class. Not only has Luke failed to resolve these ambiguities; he has positioned this destabilized figure at a key place in the narrativeas the gospel has expanded beyond Judea, but before Gentiles are explicitly namedin such a way as to blur a number of social role boundaries. In this sense, Burke argues, Luke intended to queer his readers expectations and so to present the boundary-transgressing potentiality of a new community.

In the subsistence agricultural social context of the Hebrew Bible, children were necessary for communal survival. In such an economy, childrens labor contributes to the familys livelihood from a young age, rather than simply preparing the child for future adult work. Ethnographic research shows that this interdependent family life contrasts significantly with that of privileged modern Westerners, for whom children are dependents. This text seeks to look beyond the dominant cultural constructions of childhood in the modern West and the moral rhetoric that accompanies them so as to uncover what biblical texts intend to communicate when they utilize children as literary tropes in their own social, cultural, and historical context.

Was Esther uniquean anomaly in patriarchal society? Conventionally, scholars see ancient Israelite and Jewish women as excluded from the public world, their power concentrated instead in the domestic realm and exercised through familial structures. Rebecca S. Hancock demonstrates, in contrast, that because of the patrimonial character of ancient Jewish society, the state was often organized along familial lines. The presence of women in roles of queen consort or queen is therefore a key political, and not simply domestic, feature.

Memory and Covenant applies new insights into the meaning and function of social memory to analyze the two major religions of the Pentateuch (D and P) and their relationship to one another. Ellman shows that for the deuteronomic tradition, memory is an epistemological and pedagogical means for keeping Israel faithful to its God and Gods commandments, even when Israelites are far from the temple and its worship. The pre-exilic priestly tradition, however, understands that the covenant depends on Gods memory, which must be aroused by the sensory stimuli of the temple cult.