“Thomas N. Finger has chosen an approach to the systematic presentation of Christian Theology which I also have taken since the publication of my Theology of Hope in 1964. He begins with the goal: with eschatology. With that goal in mind, a new light is cast on every single doctrine of Christian theology—the light of redemption—and the work of the theologian becomes a labor of hope. This is a ‘theology of the way.’ With the kingdom of God kept steadily in view, it becomes an invitation to walk the way of Jesus. “Tom Finger’s theological prospectus makes a brilliant contribution to ecumenical theological dialogue from the Anabaptist tradition. He offers an eschatologically oriented theology for which I can only congratulate him.” —Jürgen Moltmann, Professor of Theology, University of Tübingen While many systematic theological texts are shaped by academic discussion of ancient thought and/or modern philosophies, Finger centers on the kerygma of the biblical text: that the “last things,” or “eschatological” events expected at history’s climax had already occurred through Jesus’ life, death, and resurrection, though they were not yet fully realized. To present eschatology as a living hope that always has motivated, and still motivates, Christians and Christian communities in all things, Finger does not follow the discipline’s traditional order where eschatology appears last, but places it first. Volume II will culminate with the doctrine of God, which usually comes first. This is hardly to minimize God’s importance, but to maximize it as the Christian faith’s most profound mystery. Volume I begins with eschatology to present it as a dynamic, boundless atmosphere in which theological reflection unfolds. While this dynamism envelops Christian life and mission, it is not merely “subjective.” It is hope for the transformation of all creation. It is not only celebrative, for it also struggles against the gruesome evils that seek to dominate all things. From this vantage point, eschatology in Volume I seeks to articulate the significance of the resurrection, the last judgment, heaven and hell, the return of Christ, and the millenium’s coming. These reflections lead to revelation, beginning from the final revelation of Jesus Christ (1 Peter 1:3–13). Revelation’s dimensions are treated as personal; as historical, extending forwards from Genesis; and as propositional, or its way of converying its contents. These point theological reflection to revelation’s center, Jesus Christ, chiefly to his saving “work” in his life, death, and resurrection. Here the strengths and weaknesses of the traditional substitutionary and moral influence theories are examined. But when placed within their revelational or historical sequence, Jesus’ conflict with the powers of evil stands out. These prove to be gigantic systemic forces which have always ordered, but also imprisoned, humankind, such as the Roman Empire. Yet their horror and power stretch beyond any social or psychological explanation. In Jesus’ life and death, these powers appear to conquer him. But through his resurrection, Jesus conquers them. This drama is best articulated by the Christus Victor approach in which Jesus, with his Father and Spirit, defeats these powers, but does not totally destroy them. This is why their eschatological reign is “already” present, but evil is “not yet” destroyed until the end.
This is one of the first systematic theologies written from a believer’s church—chiefly an Anabaptist-Mennonite—perspective. Dr. Finger develops his themes throughout the volume in careful dialogue with Reformed, Lutheran, Roman Catholic, and other historic approaches. The eschatological approach taken by Finger does not represent a fixation on future events. Rather, it represents a method of inquiry based on the early Christian conviction that the ‘last things’ had already occurred through Jesus, even though their effects were not yet fully realized. Chief among these were the resurrection of the dead, the outpouring of the Spirit, the coming of God’s kingdom, and the defeat of the powers of evil. After outlining this vantage point, Volume I considered eschatology, revelation, and the work of Christ in its light. Volume II begins with anthropology. Jesus’ human work provides the norm for authentic human being. Justification comes next and is considered as the eschatological revelation and actualization of God’s righteousness through the faithfulness of Jesus Christ. After treating the dynamics of personal sanctification, Dr. Finger explores the context within which it is pursued: the church. His ecclesiology begins with mission, including its approach to non-Christian religions and the sociopolitical realm. Volume II ends where most systematic theologies begin: with God, including the humanity and deity of Jesus Christ. “Thomas N. Finger has undertaken an important task that is rarely attempted: the production of a constructive systematic theology informed by judicious dialogue with current biblical scholarship. Finger's methodological decision to adopt an ‘eschatological approach’ enables him to work formally as well as materially from within a perspective shaped by the NT writers; his innovative organization of the loci of Christian doctrine—with its emphasis on the church as a community of believers living out the tensions between Christ's resurrection and Parousia—is a direct result of taking the NT seriously. “Particularly noteworthy is his exposition of the doctrine of justification in the light of recent paradigm shifts in Pauline studies. Finger's book is a productive and edifying work for all who care about the ongoing conversation between Scripture and systematics.” —Richard Hays, Duke Divinity School “Thomas N. Finger has chosen an approach to the systematic presentation of Christian Theology which I also have taken since the publication of my Theology of Hope in 1964. He begins with the goal: with eschatology. With that goal in mind, a new light is cast on every single doctrine of Christian theology—the light of redemption—and the work of the theologian becomes a labor of hope. This is a “theology of the way.” With the kingdom of God kept steadily in view, it becomes an invitation to walk the way of Jesus. “Tom Finger’s theological prospectus makes a brilliant contribution to ecumenical theological dialogue from the Anabaptist tradition. He offers an eschatologically oriented theology for which I can only congratulate him.” —Jürgen Moltmann, Professor of Theology, University of Tübingen “This volume is not only a contribution to the contemporary discussions in systematic theology. It is also an important ecumenical breakthrough. The Anabaptist tradition stands as an important dialogue partner in the quest for a common ground in the Christian faith. Finger approaches the biblical faith from an eschatological viewpoint that is faithful to the Anabaptist tradition, but in dialogue with Roman Catholic, classical Protestant, and contemporary scholars in both of these traditions. He has begun a substantive conversation that will be important into the twenty-first century.” —Jeffrey Gros, Former Director of the Commission on Faith & Order, National Council of Christian Churches, USA
Our era is experiencing unparalleled and rapid transience. The twentieth century began with the telephone and ended with e-mail. People change jobs and homes a half-dozen times or more in their lives. Air and water pollution are threatening the well-being of the earth itself. Wars, their multiplying refugees, and political crises are tearing societies apart. If there is a key word for our era, it might be alienation. Amid increasing and often chaotic complexity, individuals struggle to attain an integrated, stable self with durable relationships. An expanding ecological consciousness reveals our estrangement from the earth. Societies are internally divided by clashing political and economic perspectives and processes. This profound and important book recognizes and reveals the connections among these three alienations. Thomas Finger undertakes a probing “critical conversation” with culture and develops his own public theology. Each alienation is analyzed in depth through the writings of “secular” authors. His theological construction draws neither on modern philosophy nor worldviews, but, perhaps surprisingly, on Scripture. To support his emphasis on Christ, Finger engages the skepticism of the much celebrated “Jesus Seminar.” He rejects the widespread claim that Christianity’s transcendent God is largely absent from the world and legitimates human exploitation of it. For transcendence means that God is different, but not distant, from the world. Finger then examines the roles of Jesus’ Father and Spirit in his earthly ministry. In this and later scriptures, these three act, and interact, in a salvific manner that can only be divine. This means that his Father and Spirit also suffer with Jesus in his death, and with all creation, as Jürgen Moltmann brilliantly explains, and accompany him in his resurrection. This also means that the creation exists in God, as some feminists maintain, and originated as the overflow of God’s love and character into a realm which was hardly distant from God, yet very different. In addition, this entails that every human self and the process of becoming a self, as God’s creations, must be respected, as indeed must all earthly creatures, and the basic structures needed to form and maintain any society. “Theological developments in the last decade have done much to critique misguided biblical interpretations which would justify unbridled human exploitation and abuse of creation. But work in exploring how an understanding of a trinitarian, transcendent God results in creative and caring relationship between humanity and creation has been less developed. “In discussing these matters with Dr. Finger, I am convinced that his proposed work holds the promise of meeting an important need within global theological discussions today. Further, I know that Dr. Finger is fully capable of accomplishing this project. Thus from my vantage point, where I have the opportunity of hearing theological discussions on these subjects from the major Christian traditions and from throughout the globe, it is clear that Dr. Finger’s proposal will fill a theological void, and enrich our search for truth.” —Wesley Granberg-Michaelson, Executive Secretary, Commission on Church and Society, World Council of Churches, 1988-1994, General Scretary, Reformed Church in America, 1994-2011
In this comprehensive volume Thomas N. Finger takes on the formidable task of making explicit the often implicit theology of the Anabaptist movement and then presenting, for the sake of the welfare of the whole contemporary Christian church, his own constructive theology. In the first part Finger tells the story of the development of Anabaptist thought, helping the reader grasp both the unifying and diverse elements in that theological tradition. In the second and third parts Finger considers in more detail the major themes essential to Anabaptist theology, first considering the historic views and then presenting his own constructive effort. Within the Anabaptist perspective Finger offers a theology that highlights the three dimensions of its salvific center: the communal, the personal and the missional. The themes taken up in the final part form what Finger identifies as the convictional framework of that center; namely, Christology, anthropology and eschatology. This book is a landmark contribution of Anabaptist theology for the whole church in biblical, historical and contemporary context.
“Thomas N. Finger has chosen an approach to the systematic presentation of Christian Theology which I also have taken since the publication of my Theology of Hope in 1964. He begins with the goal: with eschatology. With that goal in mind, a new light is cast on every single doctrine of Christian theology—the light of redemption—and the work of the theologian becomes a labor of hope. This is a ‘theology of the way.’ With the kingdom of God kept steadily in view, it becomes an invitation to walk the way of Jesus. “Tom Finger’s theological prospectus makes a brilliant contribution to ecumenical theological dialogue from the Anabaptist tradition. He offers an eschatologically oriented theology for which I can only congratulate him.” —Jürgen Moltmann, Professor of Theology, University of Tübingen While many systematic theological texts are shaped by academic discussion of ancient thought and/or modern philosophies, Finger centers on the kerygma of the biblical text: that the “last things,” or “eschatological” events expected at history’s climax had already occurred through Jesus’ life, death, and resurrection, though they were not yet fully realized. To present eschatology as a living hope that always has motivated, and still motivates, Christians and Christian communities in all things, Finger does not follow the discipline’s traditional order where eschatology appears last, but places it first. Volume II will culminate with the doctrine of God, which usually comes first. This is hardly to minimize God’s importance, but to maximize it as the Christian faith’s most profound mystery. Volume I begins with eschatology to present it as a dynamic, boundless atmosphere in which theological reflection unfolds. While this dynamism envelops Christian life and mission, it is not merely “subjective.” It is hope for the transformation of all creation. It is not only celebrative, for it also struggles against the gruesome evils that seek to dominate all things. From this vantage point, eschatology in Volume I seeks to articulate the significance of the resurrection, the last judgment, heaven and hell, the return of Christ, and the millenium’s coming. These reflections lead to revelation, beginning from the final revelation of Jesus Christ (1 Peter 1:3–13). Revelation’s dimensions are treated as personal; as historical, extending forwards from Genesis; and as propositional, or its way of converying its contents. These point theological reflection to revelation’s center, Jesus Christ, chiefly to his saving “work” in his life, death, and resurrection. Here the strengths and weaknesses of the traditional substitutionary and moral influence theories are examined. But when placed within their revelational or historical sequence, Jesus’ conflict with the powers of evil stands out. These prove to be gigantic systemic forces which have always ordered, but also imprisoned, humankind, such as the Roman Empire. Yet their horror and power stretch beyond any social or psychological explanation. In Jesus’ life and death, these powers appear to conquer him. But through his resurrection, Jesus conquers them. This drama is best articulated by the Christus Victor approach in which Jesus, with his Father and Spirit, defeats these powers, but does not totally destroy them. This is why their eschatological reign is “already” present, but evil is “not yet” destroyed until the end.
Our era is experiencing unparalleled and rapid transience. The twentieth century began with the telephone and ended with e-mail. People change jobs and homes a half-dozen times or more in their lives. Air and water pollution are threatening the well-being of the earth itself. Wars, their multiplying refugees, and political crises are tearing societies apart. If there is a key word for our era, it might be alienation. Amid increasing and often chaotic complexity, individuals struggle to attain an integrated, stable self with durable relationships. An expanding ecological consciousness reveals our estrangement from the earth. Societies are internally divided by clashing political and economic perspectives and processes. This profound and important book recognizes and reveals the connections among these three alienations. Thomas Finger undertakes a probing “critical conversation” with culture and develops his own public theology. Each alienation is analyzed in depth through the writings of “secular” authors. His theological construction draws neither on modern philosophy nor worldviews, but, perhaps surprisingly, on Scripture. To support his emphasis on Christ, Finger engages the skepticism of the much celebrated “Jesus Seminar.” He rejects the widespread claim that Christianity’s transcendent God is largely absent from the world and legitimates human exploitation of it. For transcendence means that God is different, but not distant, from the world. Finger then examines the roles of Jesus’ Father and Spirit in his earthly ministry. In this and later scriptures, these three act, and interact, in a salvific manner that can only be divine. This means that his Father and Spirit also suffer with Jesus in his death, and with all creation, as Jürgen Moltmann brilliantly explains, and accompany him in his resurrection. This also means that the creation exists in God, as some feminists maintain, and originated as the overflow of God’s love and character into a realm which was hardly distant from God, yet very different. In addition, this entails that every human self and the process of becoming a self, as God’s creations, must be respected, as indeed must all earthly creatures, and the basic structures needed to form and maintain any society. “Theological developments in the last decade have done much to critique misguided biblical interpretations which would justify unbridled human exploitation and abuse of creation. But work in exploring how an understanding of a trinitarian, transcendent God results in creative and caring relationship between humanity and creation has been less developed. “In discussing these matters with Dr. Finger, I am convinced that his proposed work holds the promise of meeting an important need within global theological discussions today. Further, I know that Dr. Finger is fully capable of accomplishing this project. Thus from my vantage point, where I have the opportunity of hearing theological discussions on these subjects from the major Christian traditions and from throughout the globe, it is clear that Dr. Finger’s proposal will fill a theological void, and enrich our search for truth.” —Wesley Granberg-Michaelson, Executive Secretary, Commission on Church and Society, World Council of Churches, 1988-1994, General Scretary, Reformed Church in America, 1994-2011
This is one of the first systematic theologies written from a believer’s church—chiefly an Anabaptist-Mennonite—perspective. Dr. Finger develops his themes throughout the volume in careful dialogue with Reformed, Lutheran, Roman Catholic, and other historic approaches. The eschatological approach taken by Finger does not represent a fixation on future events. Rather, it represents a method of inquiry based on the early Christian conviction that the ‘last things’ had already occurred through Jesus, even though their effects were not yet fully realized. Chief among these were the resurrection of the dead, the outpouring of the Spirit, the coming of God’s kingdom, and the defeat of the powers of evil. After outlining this vantage point, Volume I considered eschatology, revelation, and the work of Christ in its light. Volume II begins with anthropology. Jesus’ human work provides the norm for authentic human being. Justification comes next and is considered as the eschatological revelation and actualization of God’s righteousness through the faithfulness of Jesus Christ. After treating the dynamics of personal sanctification, Dr. Finger explores the context within which it is pursued: the church. His ecclesiology begins with mission, including its approach to non-Christian religions and the sociopolitical realm. Volume II ends where most systematic theologies begin: with God, including the humanity and deity of Jesus Christ. “Thomas N. Finger has undertaken an important task that is rarely attempted: the production of a constructive systematic theology informed by judicious dialogue with current biblical scholarship. Finger's methodological decision to adopt an ‘eschatological approach’ enables him to work formally as well as materially from within a perspective shaped by the NT writers; his innovative organization of the loci of Christian doctrine—with its emphasis on the church as a community of believers living out the tensions between Christ's resurrection and Parousia—is a direct result of taking the NT seriously. “Particularly noteworthy is his exposition of the doctrine of justification in the light of recent paradigm shifts in Pauline studies. Finger's book is a productive and edifying work for all who care about the ongoing conversation between Scripture and systematics.” —Richard Hays, Duke Divinity School “Thomas N. Finger has chosen an approach to the systematic presentation of Christian Theology which I also have taken since the publication of my Theology of Hope in 1964. He begins with the goal: with eschatology. With that goal in mind, a new light is cast on every single doctrine of Christian theology—the light of redemption—and the work of the theologian becomes a labor of hope. This is a “theology of the way.” With the kingdom of God kept steadily in view, it becomes an invitation to walk the way of Jesus. “Tom Finger’s theological prospectus makes a brilliant contribution to ecumenical theological dialogue from the Anabaptist tradition. He offers an eschatologically oriented theology for which I can only congratulate him.” —Jürgen Moltmann, Professor of Theology, University of Tübingen “This volume is not only a contribution to the contemporary discussions in systematic theology. It is also an important ecumenical breakthrough. The Anabaptist tradition stands as an important dialogue partner in the quest for a common ground in the Christian faith. Finger approaches the biblical faith from an eschatological viewpoint that is faithful to the Anabaptist tradition, but in dialogue with Roman Catholic, classical Protestant, and contemporary scholars in both of these traditions. He has begun a substantive conversation that will be important into the twenty-first century.” —Jeffrey Gros, Former Director of the Commission on Faith & Order, National Council of Christian Churches, USA
Learn to think deeply about the relationship between church and state in a way that goes beyond mere policy debates and current campaigns. Few topics can grab headlines and stir passions quite like politics, especially when the church is involved. Considering the attention that many Christian parachurch groups, churches, and individual believers give to politics--and of the varying and sometimes divergent political ideals and aims among them--Five Views on the Church and Politics provides a helpful breakdown of the possible Christian approaches to political involvement. General Editor Amy Black brings together five top-notch political theologians in the book, each representing one of the five key political traditions within Christianity: Anabaptist (Separationist: the most limited possible Christian involvement in politics) - represented by Thomas Heilke Lutheran (Paradoxical: strong separation of church and state) – represented by Robert Benne Black Church (Prophetic: the church's mission is to be a voice for communal reform) – represented by Bruce Fields Reformed (Transformationist: emphasizes God's sovereignty over all things, including churches and governments) – represented by James K. A. Smith Catholic (Synthetic: encouragement of political participation as a means to further the common good of all people) – represented by J. Brian Benestad Each author addresses his tradition's theological distinctives, the role of government, the place of individual Christian participation in government and politics, and how churches should (or should not) address political questions. Responses by each contributor to opposing views will highlight key areas of difference and disagreement. Thorough and even-handed, Five Views on the Church and Politics will enable readers to consider the strengths and weaknesses of the most significant Christian views on political engagement and to draw their own, informed conclusions.
If I Could Turn My Tongue Like That, by Thomas Klingler, is an in-depth study of the Creole language spoken in Pointe Coupee Parish, Louisiana, a community situated on the west bank of the Mississippi River above Baton Rouge that dates back to the early eighteenth century. The first comprehensive grammatical description of this particular variety of Louisiana Creole, Klingler's work is timely indeed, since most Creole speakers in the Pointe Coupee area are over sixty-five and the language is not being passed on to younger generations. It preserves and explains an important yet little understood part of America's cultural heritage that is rapidly disappearing. The heart of the book is a detailed morphosyntactic description based on some 150 hours of interviews with Pointe Coupee Creole speakers. Each grammatical feature is amply illustrated with contextual examples, and Klingler's descriptive framework will facilitate comparative research. The author also provides historical and sociolinguistic background information on the region, examining economic, demographic, and social conditions that contributed to the formation and spread of Creole in Louisiana. Pointe Coupee Creole is unusual, and in some cases unique, because of such factors as the parish's early exposure to English, its rapid development of a plantation economy, and its relative insulation from Cajun French. The volume concludes with transcriptions and English translations of Creole folk tales and of Klingler's conversations with Pointe Coupee's residents, a treasure trove of cultural and linguistic raw data. This kind of rarely printed material will be essential in preserving Creole in the future. Encylopedic in its approach and featuring a comprehensive bibliography, If I Could Turn My Tongue Like That is a rich resource for those interested in the development of Louisiana Creole and in Francophony.
A classic resource, The MacArthur Study Bible is perfect for serious study. Dr. John MacArthur has collected his pastoral and scholarly work of more than 35 years to create the most comprehensive study Bible available. No other study Bible does such a thorough job of explaining the historical context, unfolding the meaning of the text, and making it practical for your life. Features include: 125-page concordance, including people and places More than 20,000 study notes, charts, maps, outlines, and articles from Dr. John MacArthur Overview of Theology Index to Key Bible Doctrines Part of the Signature Series line of Thomas Nelson Bibles MacArthur Study Bibles sold to date: More than 1.8 million
The Charles F. Stanley Life Principles Bible, with over a million sold to date, is designed to lead believers into a life-changing relationship with Jesus Christ, and to help them experience the Good News about God’s mighty kindness and love. The updated second edition is the best way to experience this bestselling classic—with a completely new design featuring our easy-to-read Comfort Print typeface, 100 specially designed maps and charts that bring biblical places and themes to life, and over 43,000 cross references to enrich your study of the Word. Features include: 30 Life Principles articles highlight Dr. Stanley’s essentials for Christian living More than 2,500 Life Lessons verse notes bring to life the practical and personal nature of God’s Word to us A listing of over 300 verses revealing God’s promises throughout the Bible that encourage, strengthen, and bring hope Answers to Life's Questions and What the Bible Says About articles bring scriptural insight to bear on topics of special importance to every believer Topical indexes give immediate access to hundreds of life-giving principles and promises throughout the Old and New Testaments Book introductions provide an overview of the themes and literary structure of each book and alert readers to important principles they’ll encounter as they read New for the 2nd Edition, 100 maps and charts that help important biblical places and themes come alive and over 43,000 cross references to enrich your study
This handy guide is packed full of information to support medical students, junior doctors and other health professionals in making an accurate diagnosis in relation to different presenting complaints. Now in its fifth edition, the Pocketbook takes the reader through the key steps of narrowing a differential diagnosis, including history, examination and investigation findings. It has been fully updated to cover the full range of common presenting problems facing clinicians today. This book is easy-to-read and logical, making it useful for all clinicians within a variety of settings, from the classroom to emergency department and primary care. Traffic light system to allow consideration of common before rarer diagnoses Hazard symbols to highlight diagnoses that may need rapid assessment and management Summary boxes, with a focus on malignancy red flag symptoms Updated terminology and investigations This Fifth Edition covers 125 common presenting problems in both medicine and surgery in a consistent format. Each topic includes a list of all potential causes of the condition, colour coded to indicate common, occasional or rare causes. Important geographical variations are also highlighted. Two sections cover the differential diagnosis of biochemical and haematological disorders which provide a ready check when reviewing abnormal results The text includes a targeted guide to the relevant general and specific follow-up investigations which should be carried out as appropriate. Each topic ends with a box highlighting important learning points, or indicating symptom and signs suggestive of significant pathology which require urgent action. A new authorial team have thoroughly revised the contents and ensured the coverage is entirely appropriate for the book’s readership.
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