While conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their arguments. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives.
What were Jews saying and doing about the followers of Jesus in the first two centuries? In this provocative and comprehensive study, Claudia Setzer argues persuasively that Jews saw the early followers of Jesus as Jews for some time after the Christians viewed themselves as separate from the larger Jewish communities. This book provides historical context and nuanced exegesis of texts that continue to be "trouble spots" in Jewish-Christian relations. It illuminates the diverse strands of early anti-Judaism while providing the reader with some surprises.
Setzer uses social science and rhetorical studies to demonstate the importance of the belief in resurrection in the symbolic construction of Jewish and Christian communities in the first to early third centuries.
While conservative groups have often appealed to the Bible to support their positions, so too have many progressive voices rooted in the Bible, seeing their struggles in its narratives and characters, and drawing on its verses to prove the truth of their arguments. Abolitionism countered pro-slavery arguments with copious biblical material. Women's rights advocates strongly disagreed with one another about whether the Bible was good news for their cause, but some argued that it was. Temperance, a broadly inclusive reform movement in the nineteenth century, employed arguments that reflected a critical, non-literalist stance to the text. Civil rights speakers identified with biblical figures and struggles, infusing their rhetoric with familiar verses. The Progressives' Bible foregrounds women, especially women of color, like Maria Stewart, Septima Clark, and Fannie Lou Hamer, while also considering the works of crucial figures like Frederick Douglass and Martin Luther King, Jr. A final chapter describes contemporary social justice movements that draw strength from biblical and religious traditions, from Jewish, Catholic, and Protestant perspectives.
What were Jews saying and doing about the followers of Jesus in the first two centuries? In this provocative and comprehensive study, Claudia Setzer argues persuasively that Jews saw the early followers of Jesus as Jews for some time after the Christians viewed themselves as separate from the larger Jewish communities. This book provides historical context and nuanced exegesis of texts that continue to be "trouble spots" in Jewish-Christian relations. It illuminates the diverse strands of early anti-Judaism while providing the reader with some surprises.
Setzer uses social science and rhetorical studies to demonstate the importance of the belief in resurrection in the symbolic construction of Jewish and Christian communities in the first to early third centuries.
While the people of the Palatinate Region in Germany were suffering through war and oppression during the 1600s and 1700s, North America was offering farmland and freedom to those who worked for it. In America, it was not about who you were but what you could do. The stage was set for a massive immigration to “The Promised Land.” Among those coming to America was young Johannes Peter Dietrich, the founder of a prolific Deatrick/Dedrick line in the new world. Peter’s journey would take him across the ocean to Philadelphia, down the Great Wagon Road to the Shenandoah Valley, and through the Cumberland Gap to the southern Indiana frontier. He would join the fight for freedom in the Revolutionary War; farm the fertile land of Virginia; and clear the wilderness forests of Indiana. His descendants would carry their fight for freedom, as they saw it, during the Civil War. The story of the Deatricks of Indiana and the Dedricks of Virginia all begin with one man. Take a step back in time and enjoy the saga of a family whose story is as monumental as the great land Peter Dietrich adopted as his new home so long ago.
1 Corinthian gives us an example how Paul interprets the Tora for Christians from the nations: He tells concretely, sensitively, close to their daily life about the hope against the death. He writes down prayers and songs from the messianic communities of his times. And he contradicts himself - especially in his dealing with women compared to his ideas about how they should be. Luise Schottroff (1934-2015) guides her readers to discover Pauls from anew, digging to his original thoughts through traditional missinterpretations, appropriation, and monopolization. The English version is based on the German 2nd edition. It was translated by Everett R. Kalin, Professor Emeritus for New Testament at Pacific Lutheran Theological Seminary at Berkely/CA.
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