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With the dominance of psychotherapeutic theories and methods in the field of Pastoral Theology, the typical pastoral encounter has been understood to be a private conference in which a pastor addresses a sufferer's thoughts and emotions. What results is a kind of dualism that is contrary to a historically Christian affirmation and care for the body. The phenomenon of moral injury further problematizes this model of pastoral care in part due to a greater awareness that trauma is imprinted as much in the body as in the mind. Re-embodying Pastoral Theology uses the problem of moral injury in veterans to propose a pastoral theology that recognizes ritual as the means by which the Christian community addresses the body in pastoral care. In advancing this new approach to "ritual care," the author draws from the fields of psychology, ritual studies, liturgical studies, and historical theology, as well as the experiences of veterans throughout history. This author endeavors first to re-think the Christian approach to moral injury and then to re-embody the field of Pastoral Theology.

The critically acclaimed if controversial game series Wolfenstein is famous for its inclusion of historical objects and figures from the realm of Nazi Occultism, including the Swastika, the Spear of Destiny, the Thule Medallion, Heinrich Himmler, Helena Blavatsky, and Karl Wiligut. The series was criticized for its alleged Nazi glorification and for completely neglecting primary victims of the Second World War, the Jewish people. But since its reboot with Wolfenstein: New Order in 2014, the series has a new, distinct filo semitic flavor, including a number of explicit Jewish characters, a playable concentration camp level, and several theological discussions on God and the existence of evil. In Nazi Occultism, Jewish Mysticism, and Christian Theology in the Video Game Series Wolfenstein, game theologian Frank G. Bosman critically examines both the Nazi occultist and Judaist inspirations and aspirations of the game series, putting forth the question if the series has not invertedly ventured into implicit antisemitic territory by including the Da'at Yichud, a fictional, ancient, and distinct Jewish organization harboring the great minds of history.

This book presents a new window on the legal system of Ancient Israel. Building on the understanding that Israel was a society where writing was the medium for some forms of discourse but not others, where written texts were performed orally and rewritten from oral performances, Robert D. Miller II, OFS, examines law and jurisprudence in this oral-and-literate world. Using Iceland as an ethnographic analogy, Miller shows how law was practiced, performed, and transmitted; the way written artifacts of the law fit into oral performance and transmission; and the relationship of the detritus of law that survives in the Hebrew Bible, both Torah and Proverbs, to that earlier social world.

Covering the period from 200 BCE to 600 CE, this book describes important aspects of identity formation processes within early Judaism and Christianity, and shows how negotiations involving issues of ethnicity, stereotyping, purity, commensality, and institution building contributed to the forming of group identities. Over time, some of these Jewish group identities evolved into non-Jewish Christian identities, others into a rabbinic Jewish identity, while yet others remained somewhere in between. The contributors to this volume trace these developments in archaeological remains as well as in texts from the Qumran movement, the New Testament and the reception of Paul's writings, rabbinic literature, and apocryphal and pseudepigraphical writings, such as the Book of Dreams and the Pseudo-Clementine Homilies. The long timespan covered in the volume together with the combined expertise of scholars from various fields make this book a unique contribution to research on group identity, Jewish and Christian identity formation, the Partings-of-the-ways between Judaism and Christianity, and interactions between Jews and Christians.

Doing theology requires dissension and tenacity. Dissension is required when scriptural texts, and the colonial bodies and traditions (read: Babylon) that capitalize upon those, inhibit or prohibit "rising to life." With "nerves" to dissent, the attentions of the first cluster of essays extend to scriptures and theologies, to borders and native peoples. The title for the first cluster -- "talking back with nerves, against Babylon" -- appeals to the spirit of feminist (to talk back against patriarchy) and RastafarI (to chant down Babylon) critics. The essays in the second cluster -- titled "persevering with tenacity, through shitstems" -- testify that perseverance is possible, and it requires tenacity. Tenacity is required so that the oppressive systems of Babylon do not have the final word. These two clusters are framed by two chapters that set the tone and push back at the usual business of doing theology, inviting engagement with the wisdom and nerves of artists and poets, and two closing chapters that open up the conversation for further dissension and tenacity. Doing theology with dissension and tenacity is unending.

Questing through the Riordanverse: Studying Religion with the Works of Rick Riordan examines the works of Rick Riordan and explores how these works relate to Religion and Theology. Despite the success and popularity of the works, scholars have not given the Riordanverse as much attention as other Young Adult and Middle Grade fantasy books published during the first part of the Twenty-First Century. This volume begins to address that vacuum, drawing from a number of fields, including Psychology, Media Studies, Queer Theory, and African American Studies, to offer an interdisciplinary interpretation of Riordan's works and their impact on Religion and Theology. Contributors represent a diverse background, including perspectives from young scholars and students who grew up with the series to senior scholars considering where the series fits in the tradition of fantasy, religion, and literature.

The title of this book plays upon the central place a theology of the cross holds in Lutheran theologies, especially lucid in Luther's Heidelberg Disputation (1518). The 500th anniversary of this document coincided with the 70th anniversary of the Declaration of Human Rights by the United Nations wherein the preamble points to a global aspiration of a common good shaped by freedom, justice and peace. This book is located at the intersection of these two themes, asserting that the cross has material content in being the means by which Christ in suffering solidarity with individuals, communities, and the cosmos advances freedom, justice, and peace. Employing a variety of methods, and exploring a broad range of geographic locales, the contributors illumine the misuse of Reformation themes and offer a corrective in service of a common good that is publicly accountable and theologically sound. The book thereby explores how contemporary Lutheran theology has utility both for analyzing injustice and for advancing justice in local as well as global contexts.

Israel's Lord addresses the nature of Jewish monotheism in the Second Temple period, especially in relation to a concept known as "two powers" in heaven. Wilhite and Winn review the various figures that were depicted as the second power in heaven, such as God's Word, God's Wisdom, the Angel of the Lord, the Son of Man, and others. By establishing a set of criteria by which to evaluate whether ancient Jews from this period would consider a certain figure divine, the authors re-assess the various candidates, finding some, but not all, to be rightly described as the second power in heaven - that is, the figure who appeared in Israel's scriptures and was also called YHWH. This two powers paradigm provides a way forward for studying this period in general and the rise of Christianity in particular. The debate about Jesus' divinity depends in large part on what options were available for the earliest Christians when considering his titles and status. Since a second power figure is found in a wide array of sources, the authors contend that this should inform any reading of New Testament texts and their varying depictions of Jesus as the "Lord" of Israel.

This book addresses the ways in which the Gospel of Matthew portrays and negotiates Roman military power. John E. Christianson argues that Matthew, writing in the years following the Jewish War, offers strategies such as avoidance, accommodation, non-violent resistance, mimicry, and dreams of divine retribution and eschatological fulfillment to help his audience cope with life in Roman Syria. With an eye toward the ways that military structures and networks of social power functioned to increase imperial control over people and territory, Christianson shows how Matthew's strategies include ways to help his audience negotiate potentially dangerous encounters with Roman military personnel. This includes texts that address the possibility of state sanctioned violence by Roman aligned rulers Herod and Antipas; the abuse of requisitioned labor in Roman angaria; Jesus' response to the direct request of a centurion with opaque motivations; a vision of retribution on Roman eagles by the eschatological Son of Man, and soldiers' response to Jesus' death and resurrection as a prelude to divine overthrow of Roman military power. In all cases, this book demonstrates how interpretation of Matthew's narrative must account for the pervasive presence of the Roman military in the ancient world.

This book analyses how Evangelical Anglicans study the Bible. It explores the relationship between the doctrine of Scripture and hermeneutics as it happens 'on the ground', asking how Bible beliefs influence and affect the interpretative activity and conclusions that Bible readers make.

This book explores the narrative networks that underlie the empirical dimensions of the worlds we imagine and inhabit. Scripturalizing the empire locates this exploration within an ascendant social formation in the nineteenth century-British India

J.W. Olson addresses the Christian doctrine of revelation by asking how theological truth claims can possibly be rooted in God's incarnational self-communication. Engaging with the phenomenology of Martin Heidegger, Olson offers an interpretation of the Eucharist that grounds Christian knowledge in an embodied understanding of the sacrament.

In Silenced: The Forgotten Story of Progressive Era Free Methodist Women, Christy Mesaros-Winckles delves into the gender debates within the Free Methodist Church of North America during the Progressive Era (1890-1920). This interdisciplinary work draws on narrative research and gender studies to reconstruct the lives of forgotten women who served as Free Methodist evangelists and deacons, examining their writings and speeches to illustrate how they promoted and defended their ministries. Mesaros-Winckles argues that the history of Free Methodist women is a microcosm of the struggle for recognition and acceptance faced by women across numerous evangelical traditions, especially amidst rising fundamentalism at the turn of the twentieth century. This book provides an important contribution to the fields of American history, theology, media studies, and gender studies, and will also be of interest to rhetorical history and communication theory scholars.

Theology and the DC Universe contains fifteen scholarly explorations of the role of theology and religion in DC's comics, films, and television shows.

The Huguenot-Anglican Refuge in Virginia traces the hidden history of a Huguenot emigrant community established along the Rappahannock River of Virginia in 1687, with the arrival of an Anglican-ordained Huguenot minister from Cozes, France named John Bertrand.

The Spirit and the Screen explores pertinent pneumatological issues that arise in film and asks how Christian convictions and experiences of the Spirit might shape the way one thinks about films and film-making.

The Avett Brothers sing of a spiritual yearning present in modern culture. Without being overtly religious, theological underpinnings are prevalent in their music. The contributors in this book delve into the Avett Brother's explicit and implicit theology with an eye on how they help make sense of our secular age. Theology and the Avett Brothers offers a rich contemplation on how these brothers from North Carolina help listeners navigate the religious consciousness of today's world, exploring themes like the good life, virtue formation, empathy, ministry models, and dying.

In this book, scholars from various religious and theological backgrounds reflect upon the connection between theology and the Star Trek series and films.

In this book, contributors who are atheists, believers, and anything in between debate the origins and nature of morality and the human impulse for good.

In this carefully argued book, T. Luke Post shows that "good works" occupy a central, though often overlooked, place in Pauline ethics. Surveying a wide terrain of exegetical territory, Post makes a compelling case that believers "doing good" is a primary aim of Paul's theological, social, and ethical agenda.

Theologies, no matter their designations, are public measures-they disclose as well as gauge the publics (near and far) on which they stand, sit, lie, or fall. Because publics shift and mingle, theologies require reimagining, relocating, and embracing fresh insights and energies. The insights and energies embraced in this work are in three clusters: spaces, bodies, and technologies. The spotlighted spaces are in Africa, Asia, Black America, the Caribbean, and Pasifika-beyond the eyes of mainline theologies; the privileged bodies have survived, with scars from empire and missionary positionings; and the welcomed technologies include Dalit, indigenous, art, poetry, cyborg, and the novel. This collection is troubling in several ways: first, reimagining and relocating are troubling acts upon their subject matter-here, public theologies. On that note, what theology is not public? Second, this work takes theologies in general, and not just the theologies that carry the "public" designation, to be public theologies. Third, this work takes theologies in general to be inherently troubling. In other words, theologies that are not troubling are not public enough.

Aristide: A Theological and Political Introduction is a study of the political theory, democratic vision, and theological ethics and anthropology in the writings and ideas of Jean-Bertrand Aristide.

Many critiques of consumerism inadequately consider the complex interactions between individuals, their desires, and their social practices. Christine Darr provides an analysis of desire within consumer culture by integrating insights from moral theology and sociology and offers intellectual resources for more deliberate decision-making.

This assemblage of feminist theologies is written from different cultures, geographies and discourses and brought together around themes as specific and wide-ranging as immigration detention, hate crime, discrimination, rites of marriage and partnership, and artistic and religious imagination.

This book examines fifty instances from the afterlife of Matthew's "Massacre of the Innocents." Warren Carter argues that interpreters "think with" the scene's triad of power relations (tyrant, victims, means of tyranny) in various socio-political circumstances and media to make sense of these experiences and address their audiences.