They also offer valuable analyses of battles from a participant's point of view and discuss the irony many soldiers felt when combat pitted them against men they had known before the war in business, politics, and society.
They also offer valuable analyses of battles from a participant's point of view and discuss the irony many soldiers felt when combat pitted them against men they had known before the war in business, politics, and society.
The second letter to the Corinthians is a touchstone for pastors seeking advice on effective ministry. It is a revealing window into the tumult of Paul’s relationship with this congregation that shows Paul’s concern for the spiritual welfare of a local church. Although he loved the Corinthians dearly and labored for them intensely, their relationship was marked by the tensions and challenges that are acutely familiar to church leaders today: unclear expectations, comparison to other pastors, criticisms of ministry style, vocational stresses, disputes over money, and more. Reuben Bredenhof expertly unpacks these complexities and reveals Paul’s vision for Christ-shaped gospel ministry—a vision that can help you, too. Table of Contents: Introduction: Searching for a Model of Ministry Serving under Pressure Building a Ministerial Identity Pastoring Like a Father Preaching for the Glory of Christ Facing a Barrage of Criticism Handling Money Wisely Being a Willing Sufferer Working with Purpose Afterword: Traveling from Corinth to Today
Bredenhof analyses the parable of Lazarus and the Rich Man (Luke 16:19-31) by examining its functions as a narrative, considering its persuasiveness as a rhetorical unit, and situating it within a Graeco-Roman and Jewish intertextual conversation on the themes of wealth and poverty, and authoritative revelation. The parable portrays the consequences of the rich man's failure to respond to the suffering of Lazarus. Bredenhof argues that the parable offers its audience a prospect for alternative outcomes, in response both to poverty and to a person who has risen from the dead. This prospect is particularly evident when the parable is read in anticipation of the ethical and theological concerns of Luke's second volume in Acts. Bredenhof asserts that reading within the context of Luke-Acts contributes to the understanding of Luke's purposes with this narrative. It is in Acts that his audience witnesses the parable's message about mercy being applied through charitable initiatives in the community of believers, while the Acts accounts of preaching and teaching demonstrate that a true reading of “Moses and the prophets” is inseparably joined to the believing acceptance of one risen from the dead. Through a re-reading of Luke 16:19-31 in its Luke-Acts context, its message is amplified and commended to the parable's audience for their response.
In this critical study, Dr Turbi Luka uses historical-theological methodology to engage in detail with Christologies of key African theologians and conventional theological sources for Christology, including the church fathers Tertullian and Athanasius as well as modern theologians. Turbi argues that existing African Christologies, specifically ancestor Christologies, are inadequate in expressing the person of Christ as Messiah and saviour, the fulfilment of Old Testament prophesies. Providing a new approach, Turbi proposes an African Linguistic Affinity Christology that explicitly portrays Jesus as Christ in a contextually relevant way for Africans in everyday life. This crucial study highlights the need for biblically rooted Christology and for sound theological understanding and naming of Jesus at every level. This book also warns the church in Africa, and elsewhere, to avoid repeating the dangerous christological heresies of the ancient church by remaining faithful to a biblical interpretation and orthodox theology of Christ.
Biblical criticism, originally known as Higher criticism of the Bible, got started throughout the 18th and 19th centuries. At that time, Protestant scholars attacked the Bible: an intellectual, academic attack. They devised a method of studying the Bible that became known as higher criticism and now biblical criticism. These Bible critics taught that most of the Bible contained legend and myth. Some even claimed that Jesus never existed. For the liberal-moderate Bible scholar then and now, the Word of God, the Bible has become the word of man, and a very chaotic, distorted word at that. The modern-day liberal-moderate Bible scholar says that much of the Bible “is just wrong.” This thinking is the result of biblical criticism. Biblical higher criticism is conjectural and uncertain, doubtful in the extreme. Today, these Bible scholars who make up most of our seminaries explain the Bible accounts of miracles as myths, legends, or folk tales. They do not even entertain the idea that there is the possibility that they actually occurred. This viewpoint is subjective and gives no reliable reason to reject the Bible as inspired, fully inerrant, authentic, and trustworthy. Biblical criticism is highly defective, and its centuries-long assault on the Bible has not proven that the Bible is not the Word of God. Many conservative Christians have been doing their best to defend God’s Word. Herein, THE FUNDAMENTALS OF THE CHRISTIAN FAITH puts Biblical Criticism on trial, judging their claims as subjective (based on or influenced by personal feelings or opinions), not objective (factual, actual, real, empirical, verifiable) in biblical studies.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.