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The relationship between the Old Testament and the New Testament within the Christian Bible should be the defining focus of the discipline of biblical theology. This characterization provides a strong contrast with some historically oriented models of biblical theology and can also inform several intramural discussions within confessional approaches to the discipline. The viability of this large-scale exegetical inquiry can be seen in a stream of recent research that articulates a canonical approach to biblical theology. Several strategic passages in the New Testament also encourage this particular mode of biblical-theological reflection. An orienting focus on the relationship between the Testaments will not resolve every riddle in the discipline of biblical theology, but it can produce a gravitational pull that can hold together a diverse constellation of methodological commitments and theological conclusions. [ABSTRACT FROM AUTHOR]

During the seventeenth century, thousands of English‐speaking Protestants went to the Maghreb as captives, diplomats, traders, and travellers. Distant from the guiding and controlling hands of monopoly trading companies and the established churches, and placed under various pressures by non‐Christian neighbours, colleagues, and captors, these Protestants faced the temptation (or opportunity) to compromise or abandon their Christianity and nationality to survive and thrive in their new circumstances. Most English‐speaking residents, whether free expatriates, captives, or converts, felt a tension between attraction to local norms and longing for their lives at home. Using a vast and little‐known collection of merchant correspondence and financial records, this article explores the tension of exile in the professional, material, religious, moral, and ethical lives and views of long‐term free English‐speaking residents (‘expatriates’) in the Maghreb. I argue that the biblical‐theological framework of exile, widespread in contemporary English culture and brought to mind by their circumstances, provided many expatriates with a way of understanding their lives and a set of ethical principles for conducting them appropriately. By considering the ways in which British Protestants made use of this framework, historians can better make sense of their experiences of living in the early modern Islamic world. [ABSTRACT FROM AUTHOR]

The article discusses the research project led by Nils Arne Pedersen and his team on the Manichaean engagement with Biblical literature, focusing on the Gospels of Matthew, Mark, Luke, and John, as well as the Gospel of Thomas and Diatessaron. The authors provide detailed analysis of Manichaean quotations and allusions to the Gospels in various languages, categorizing them as quotations, secure allusions, or uncertain allusions. The Biblia Manichaica series aims to be a comprehensive reference work for scholars studying the reception of the Bible in the Manichaean context, shedding light on the development of Biblical theological concepts within Mani's religious system and providing a basis for comparative approaches. [Extracted from the article]

This article begins by tracing the reception history of an influential 1984 article in Marcan studies by a long-standing member of the Catholic Biblical Association. Published four decades ago, Augustine Stock's article "Chiastic Awareness and Education in Antiquity" has enjoyed a high number of positive citations in the downstream literature in the decades that followed its publication, and the upward trend line for commending citations continues to the present. The analysis offered here is an exercise in post-publication peer review. The main argument is that the acclaim directed at Stock's article has been misallocated. Nearly every positive reference to Stock's 1984 study in the downstream literature should have been directed instead to the books and articles by a host of authors whose works were excerpted verbatim and near verbatim, without credit, to constitute the bulk of Stock's celebrated article. The implication of this study is clear: there are strong reasons to think that the discipline of biblical studies has a largely undiagnosed misattribution problem. Stock's 1984 article is not a unique case to Marcan studies or to the larger field of biblical studies. An examination of two further publications exemplifies the scale of the problem. I conclude by proposing a way forward. [ABSTRACT FROM AUTHOR]

This interpretation of Eccl 4:17-5:6 (Eng. 5:1-7) challenges a common scholarly conclusion--that Qoheleth emphasizes divine transcendence. Qoheleth's articulation of divine transcendence may initially seem clear: "God is in the heavens and you are on the earth" (5:1). But this statement appears within a tightly structured passage that focuses squarely on human attempts to relate to God and various problems that beset such attempts. We offer a novel formal analysis of this pericope, demonstrating that it describes the religious consequences of the distance that separates what people say from what they do. This distance between human words and human deeds underlies Qoheleth's counsel against certain rituals and religious practices, as well as his commendation at the end of the passage to "fear God," and thus may be understood as the distance between earth and heaven that Qoheleth asserts in 5:1. In this passage's reception history, we find three distinct interpretative trajectories, which we indicate with the three homonyms in the title. Some interpretations affirm God's heavenly, holy transcendence, whereas others, perhaps surprisingly, view this text as affirming God's immanence on earth. A third interpretation considers instead the limits and fractures of human life on earth as manifestations of the heavenly divine. While most interpretations of this passage align with the first or second readings, we argue that the third trajectory aligns most closely with Qoheleth's teachings. [ABSTRACT FROM AUTHOR]

Julia Watts Belser's Loving Our Own Bones is a book with transformative potential, a book that shows "how disability experience can shape our inner lives, how disability can offer insights into the textures and tenor of spiritual life ... [how] disability can be a generative force, a goad to creativity, a source of embodied knowledge" (5). The demand Loving Our Own Bones makes on its readers is that we simply linger with disability. The promise here is that lingering with disability without rushing to rationalize it, domesticate it, judge it, fix it can be a portal to a vast and glorious imaginative terrain. The promise here is the recovery of "an uncanny kind of freedom" (2) in which the norms and conventions, the shoulds and the oughts, are subject to revision or at least to relativization against the broader horizon of human diversity. [ABSTRACT FROM AUTHOR]

One of the archetypes of the Judeo–Christian (and Muslim) sacrifice is the story of Abraham and his beloved son, Isaac. The central element of the Akedah (Binding of Isaac) narrative, which moves not only theological but also philosophical discourse, is the vulnerability of the human body, the depiction of which is unimaginable in both the Jewish and Muslim religious beliefs. The sacrifice and body, as well as the ancient correspondence between these two, can be visualized in Barnett Newman’s painting Abraham (MoMa, New York/NY, 1949) created in the decade of the end of World War II. This study interprets the painting, which is painted on a dark background, as a strange and outstanding work of Newman’s abstract expressionism. The nonfigurative image creates an opportunity for a diversity of interpretations. These interpretations can be traced back from the biographical context through the national trauma of the twentieth-century Holocaust to the biblical book of Genesis. In the course of theology and comparative literature and cultural studies interpretations, the visualization of the drama of Abraham and Isaac gradually emerges, deconstructing again and again the approaches that seemed to be predictable before. The study ventures to compare Newman’s painting with as many interpretations of the title “Abraham” as possible, so that such comparisons may lead to just as many different interpretations of the image and the text.

This article sought to survey the rhetorical use of Sobolo (hibiscus drink) as Yesu Mogya (the blood of Jesus) for holistic healing in contemporary Ghanaian Christianity. From the perspective of Biblical Theology and Christian Ethics, it argued that the phenomenon of using plant products and symbolic objects for miraculous healing is both explicitly and implicitly rooted in the Bible. Contrary to the dispensationalist perspective with its emphasis on the cessation of miraculous healing in some Western contexts and within scholarship, the continuous relevance of miraculous healing in Ghanaian Christianity is not much debated in the ecclesial context. It is, therefore, maintained that the use of symbols such as Sobolo for healing creates opportunities for the wholistic needs of the members of the church to be met. These needs are claimed to be fulfilled by spiritual means. From a Christian ethical perspective, this paper, however, cautions that sobolo as a miraculous drink in the Ghanaian Christian context should not be used as an exclusive means of physical well-being and development of society. It is further argued that the cyclical use of sobolo as a healing juice for all and diverse kinds of miraculous healings needs to be questioned in the light of biblical theology.

"The Third Sword: On the Political Role of Prophets" by James Bernard Murphy is a book that explores the political role of prophets throughout history. The author examines five prophetic figures, including Socrates, Jesus of Nazareth, Joan of Arc, Thomas More, and Martin Luther King Jr., and their impact on society. Murphy argues for the existence of a "third" sword of prophecy, which stands apart from political and religious powers. The book delves into the moral nature of God, the role of conscience, and the importance of human rights in prophetic concerns about justice. While the book is accessible and engaging, some theological questions and the significance of the church are not fully addressed. Overall, the book provides valuable insights into the enduring significance and challenge of biblical prophecy. [Extracted from the article]

In the wake of biblical trauma scholarship that identifies how traumatic experience has shaped biblical literatures and the Psalms in particular, interest has emerged in the potential therapeutic role of Psalm 90 in Christian-framed trauma therapies. Drawing on the SIFT approach to biblical hermeneutics, the present study tests the extent to which feeling types and thinking types read Psalm 90 differently. These two readings present different challenges working with this Psalm in trauma therapy. [ABSTRACT FROM AUTHOR]

The article "Pray with the Bible Societies" provides a detailed overview of various prayer requests and projects undertaken by Bible Societies in different countries. The text highlights efforts to distribute Bibles, translate Scripture into different languages, and engage communities with the Word of God. It emphasizes the importance of prayer for the success of these initiatives and the impact they have on individuals and societies. [Extracted from the article]

Educational theology provides the basis for religious education by integrating religious values into the curriculum and teaching methods. Through the authors' literature research, it was determined that the biblical concept of Christian religious education for children has significant value. This discipline is steeped in Bible teachings and aims to cultivate a personal relationship with God, which ultimately glorifies His name. Those who are responsible for teaching in the field of Christian religious education play an important role. The Israel Shema, or Jewish Creed, found in Deuteronomy 6:4-5, serves as the basis for teaching God's teachings to children. The authors provide a qualitative analysis of the text and its contextual background, which is closely related to Israeli beliefs and their relationship to educational theology. Shema, as a declaration of faith for the nation of Israel, is a manifestation of personal commitment and determination to the one true God and is used in the practice of teaching faith education in both the family and church circles. [ABSTRACT FROM AUTHOR]

"Renaissance Woman" is a colloquial expression for someone who excels above and beyond normal in a wide variety of tasks, and Rev. Dr. Muriel Spurgeon Carder (1922–2023) deserves that title, for she was an ordained Canadian Baptist missionary who worked in churches, schools, and hospitals in India and Canada, as well as served as a professor, New Testament scholar, Bible translator (into Telegu), and hospital chaplain. She also published academic articles on textual issues related to New Testament manuscripts, on a biblical theology of sin, as well as on issues surrounding physical and mental challenges. Her personal accomplishments are striking among Baptists in India but also her Canadian denomination, the Baptist Convention of Ontario and Quebec (BCOQ). Carder recently passed away at the age of 100, and this research is an introduction to her life and legacy. There is much more to be explored regarding Carder, and my hope is that this brief article provides some impetus for more detailed and comprehensive research on such an iconic figure in the BCOQ. That said, this article does more than merely provide a summary of her life and legacy. It also aims at using the experience of Carder to explore some common assumptions about Canadian women in ministry, identifying when she reinforces some and undermines others. In other words, the example of Carder complexifies what can be assumed about the experience of women in the church and warns against universal generalizations surrounding their experience. In 2008, the denomination changed its name to Canadian Baptists of Ontario and Quebec (CBOQ), and for the sake of simplicity and clarity, CBOQ will be used throughout this article. [ABSTRACT FROM AUTHOR]

One of the major challenges facing contemporary Ghanaian Christianity is ineffective discipleship. Consequently, Christianity has little influence on the moral life of its adherents. No wonder Ghana has a high Christian population, yet corruption and wickedness abound in its societies. The priorities of many contemporary Christians have shifted from the pursuit of the kingdom of God and its righteousness to the accumulation of material wealth, the pursuit of upward social mobility and the fixation on earthly gratification, among others. To avert the situation, there is the need for the church to teach biblical principles that will raise disciples of resilient faith for this and generations to come. By drawing out some principles from the Matthean Beatitudes (Matt 5:3-12) as a paradigm for contemporary Christian discipleship, the article sought to contribute to the church's efforts in dealing with discipleship challenges of current times and beyond. The main argument of this study was that the Christian disciple is called to be different from worldly people in both ethical behaviour and piety. This call to be set apart involves a call to recognise the reality of God's kingdom; a call to be alongside the poor and sinners; and a call to participate in God's kingdom community. [ABSTRACT FROM AUTHOR]

This research challenges the materialistic view of humanity by offering a biblical and orthodox anthropological counter-narrative. It posits that human existence transcends mere matter, encompassing the body, soul, and spirit created in God's image and destined for divine communion (theosis). By examining key New Testament terms, such as natural, carnal, and spiritual man, through the lens of Patristic thought, particularly Gregory Palamas and Philokalia, this study reveals a dynamic transformation process from natural to spiritual man. This contrasts with the reductionist approach to materialism, demonstrating the richness and depth of the biblical and Orthodox understanding of human nature. This study contributes to a more comprehensive understanding of human identity and purpose by bridging the gap between biblical theology and contemporary philosophy, offering a fresh perspective on the complex interplay between the physical, spiritual, and divine aspects of humanity. [ABSTRACT FROM AUTHOR]

This paper examines Kuyper's view of the Scriptures. It stresses Kuyper's organic and pneumocentric view of the Scriptures. These emphases serve to show that Scripture is both of divine and human origin. [ABSTRACT FROM AUTHOR]

Although the pericope about the Wedding at Cana (John 2:1-11) did not garner significant interest in Late Antiquity, several commentaries and homilies on it have been preserved, particularly within the literature of the Christian East. This article examines various Greek texts from the second to the fifth centuries, including the writings of Irenaeus, Origen, John Chrysostom, Epiphanius of Salamis, and Cyril of Alexandria. Special attention is given to texts in Syriac, which often present a distinct perspective on biblical theology. Saint Ephrem (4th cent.) provided an extensive exegetical commentary rich in theological themes, while Jacob of Sarug (5th/6th cent.) offered a poetic homily. A homily by Benjamin I, the Patriarch of Alexandria in the seventh century, has been preserved in both Coptic dialect and Arabic translation; this work primarily serves as a treatise against heretics. Within Ethiopic literature, the Wedding at Cana is elaborated upon in the apocryphal Miracles of Jesus (14th cent.). In the Treasure of the Faith (16th cent.), the miracle is interpreted within a Christological framework, akin to the approach of Giyorgis of Saglā (14th/15th cent.) in the Book of the Mysteries, likely based on earlier sources. Additionally, an Ethiopic homily mistakenly attributed to John Chrysostom (CAe 2150; see CPG Sup. 5190.14), translated into Polish here for the first time, discusses the unity of divinity and humanity in Christ since the Incarnation, particularly in polemics against Nestorius, and contains significant eschatological and Marian themes, indicating its composition post-Ephesian crisis. The influence of Ephrem's exegesis is also evident, possibly mediated through the works of Jacob of Sarug, whose homilies reached medieval Ethiopia via Arabic translations. [ABSTRACT FROM AUTHOR]

This paper contends that a toxic corporate culture is the leading cause of unethical behavior in business, and that biblical values taught by the ancient prophets can help transform a firm's culture, inspire employees, and foster a work environment where the paycheck is not the ultimate goal. Scripture could help employees understand that the organization's purpose is to achieve many positive outcomes, such as delivering value to the customer, making a positive difference in society and the world, alleviating poverty and hunger, providing meaningful work, and encouraging innovation and positive change. [ABSTRACT FROM AUTHOR]

It is almost as if violence and the African continent are synonymous terms. Furthermore, many researchers have studied the issue of violence in the African continent. Recent studies propose that the causes of violence in Africa are multifaceted, and most of their focus is on the external causes. Such views present people only as victims of circumstances, and that which leads them towards violence is always external. This paper, however, through employing a qualitative research methodology based primarily on literature review, shows that having a proper biblical theology of violence in Africa does not place humans primarily as victims but inherently as the chief perpetrators of violence because of their fundamentally flawed human nature; further, that the issue of violence is primarily a moral issue. Thus, the question whether the African Union’s quest of ‘silencing the guns’ remains an illusion or reality shows that it remains an illusion when the real problem is not addressed.

By 1816, American Baptists in the South began to voice dissent toward the emergent missionary movement growing largely out of New England Protestantism. Historians have long pointed to antimissionism as an example of theological diversity within early American evangelicalism, treating it as a homogenous theological movement rising out of high Calvinism. This study situates antimissionism in its cultural and political context in order to show that the earliest versions of antimissionism were rooted in a longstanding Jeffersonian political mythology combined with primitivism and only later developed predestinarian grounds. It seeks to reassess antimissionism as a cultural and political protest. [ABSTRACT FROM AUTHOR]

Mark D. Thompson's book, "The Doctrine of Scripture: An Introduction," offers a coherent and Christocentric theology of the Protestant Bible. Thompson emphasizes the unity and continuity of the Old and New Testaments, while acknowledging the diverse tones and emphases within the New Testament. However, there is a tension in Thompson's understanding of the Bible as both a historical artifact and a source of theological truth. He argues for the reliability and truthfulness of every detail of the Bible, but it would be more fruitful to focus on the theological orientation and emphasis of scripture itself. Thompson also overlooks the messy and dynamic process of scriptural formation and the role of church authorities and theologians in interpreting scripture. Despite these limitations, Thompson's book points to the importance of ordinary believers engaging with the detail and diversity of the Bible and challenges the notion of a stable and authoritative Bible. The book does not explicitly engage with Anglican perspectives on scripture. [Extracted from the article]

This paper examined the spiritual phenomenon of the use of strange or unlearned tongues in Christian liturgy in Nigerian context. Lots of arguments have been generated and writers have delved into this issue from both academic and spiritual angles but not from the liturgical perspectives of it within the ambit of Pentecostal liturgical speaking in tongues. Even though there are divided opinions on its relevance outside the Pentecostals, it forms a unique feature among the Pentecostals. It explores the nexus of the use of tongues and Christian liturgy and how it provided a spiritual link between the human and the supersensible world. The phenomenological and participatory observatory methods were adopted in the study. The purpose of the study was to inform the readers that Nigerian Pentecostal Christianity also countenances African cosmological views about supersensible world and adopted use of spiritual languages to communicate with the incorporeal world. Theory adopted was Intercultural Hermeneutics, which gave room for the nexus between the biblical teaching and contextualization of such within African setting by virtue of their similarities. Finding revealed that speaking in tongues is crucial to Nigerian Pentecostal Christianity, incorporated into their worship, strongly encouraged both at congregational and personal worship and abused to an extent. The conclusions are drawn on the note that human language is given by God and in the absence of spiritual language, the liturgy is still acceptable and worshippers should not feel inferior to those who are gifted in tongues. [ABSTRACT FROM AUTHOR]

The eye is a complex anthropological term in the Old Testament theology. The eye represents insight, mindfulness, but also it is an entrance for malefic influences. This article will scrutinize the magical function of the eye in the Hebrew Bible, as well as the connection of the eye with evil. The Hebrew terms of the Masoretic Text will be compared to the Greek translation of the Septuagint and the Hellenistic mindset in order to perceive similarities and differences between both cultures. [ABSTRACT FROM AUTHOR]

The article discusses a book titled "Mystik" which explores the topic of mysticism in biblical scholarship. The book contains 21 essays written by prominent biblical scholars and theologians, and is divided into six sections covering various aspects of mysticism. The editors acknowledge the skepticism surrounding the application of the term "mysticism" to biblical texts, but argue that it can be useful in conveying the ideas of the Bible to modern recipients. The essays in the book examine mysticism in the Book of Psalms, the visions of the prophet Ezekiel, mysticism in the wisdom literature of the Old Testament, Jesus' teachings on the kingdom of God, mystical experiences in the Gospel of John, and the mystical writings of the Book of Revelation and the Ascension of Isaiah. The book aims to provide insight into the topic of mysticism in biblical texts and invites further exploration of the subject. [Extracted from the article]

The article is a book review of "Who We Were Meant to Be: Rediscovering Our Identity as God's Royal Priesthood" by Matthew Burden. The book explores the original intent behind God's creation and the redemptive narrative of Jesus Christ. It is divided into two sections, discussing the biblical and theological basis for our identity as royal priests and the practical implications of this identity. The review examines Burden's arguments, use of sources, and theological framework, and discusses the book's relevance to contemporary Christian ecclesiology and practice. Overall, the book challenges readers to embrace a multifaceted vision of salvation and actively participate in the reconciliation of heaven and earth. [Extracted from the article]

How does art contribute to mission? How might Scripture shape the claims that Christians make about art and mission? This article addresses these questions. It argues, first, that there is a need for fresh work in this area, because existing literature on the biblical theology of mission dedicates scarce attention to art and beauty, also because such literature centers scriptural texts that lack an aesthetic dimension. Second, it provides exegetical setup for its biblical-theological proposal: it observes that Genesis 1 foregrounds beauty and the production of art, and it observes that Genesis 1 belongs integrally together with the Tabernacle texts at the end of Exodus. Third, it interprets the Tabernacle builders as a template for art on mission. Their artistry evidences faithfulness and freedom; and their practice shows the generosity of art. [ABSTRACT FROM AUTHOR]

There is no evidence that Ecclesiastes, either the body of the book or the epilogue, is interested in the question of its relation to the book of Proverbs. The epilogue does not quote or allude to Proverbs. Qoheleth's use of proverbs is not derived from the book of Proverbs but must be studied in its own right in the expectation that it will throw light on this author's method and message. The Epilogist in 12:9 specifically comments on Qoheleth's use of proverbs, and 7:1–12 provide an extended example of how he handles proverbs. His use of proverbs shows that his teaching is in the mainstream of the wisdom movement, for he works in much the same way as the author of Proverbs. Qoheleth places proverbs in a certain order, adjusts their wording, and adds his own comments to them. The contents of 7:1–12 serve the positive purpose of teaching readers how to handle proverbs, and by means of proverbs, Qoheleth teaches people to look more deeply at the issues of life. [ABSTRACT FROM AUTHOR]

This biblical theological investigation into the parallel narratives of Matthew 11:2–19 and Luke 7:18–35 seeks to identify wisdom (σοφία) in the concluding vindication of the wisdom statement of each pericope. The presence of a Wisdom Christology in these Gospels has led to significant scholarly debate as to whether σοφία in one or both of these texts refers to Jesus as Wisdom Incarnate, or to a more generic expression of personified Divine Wisdom. This study has attempted to prevent automatically reading theological and Christological patterns which are debated in the Gospels on the whole into the individual pericopes in question by engaging the exegetical details of the statements in their literary contexts, especially in relation to previous research that does not seem to have been sufficiently taken into account. This investigation argues that when the vindication of wisdom statements in these pericopes are read in the context of the parables of rebuke, especially when apparently peculiar language is understood in light of the socio-cultural context, the evidence points to an identification of Divine, rather than Christological Wisdom. Additionally, the texts’ portrayals of wisdom’s vindication are contrasted with the dangerously puerile conduct of the ‘child judges’ in the parables and the equally misguided verdicts of ‘this generation’, offering a biblical theological glimpse into the human difficulties of adequately discerning and engaging with God and his Wisdom at work. Contribution: By taking into account previously neglected observations regarding the socio-cultural background of the language used in Matthew 11:2–19 and Luke 7:18–35 and by relating Divine Wisdom to the difficulties of human perception and response in ways other investigations have not, this article has made a modest contribution to the interpretation of these episodes and to the biblical theology of wisdom.

An introduction is presented in which the editor discusses articles in the issue on topics including "Creating a Dynamic Balance between Theory, Practice, and Calling: A Pedagogical Model for Pentecostal Theological Education in Asia Pacific", and "Leadership Formation and Theological Education".

"The Incomparable God: Readings in Biblical Theology" is a book that explores how Christians should read, teach, and preach the Old Testament. The author, Brent Strawn, defends biblical theology while integrating insights from historical criticism and engaging with Jewish scholars. The book is divided into three sections, examining specific biblical passages, discussing biblical theology, and providing sermons and reflections. Strawn emphasizes the metaphorical nature of biblical imagery and the need for critical engagement. The book raises important questions about how Christians can embrace the complexity and hardships of human life through a nuanced understanding of the Old Testament. [Extracted from the article]

Holly Ordway's "Tolkien's Faith: A Spiritual Biography" delves into the profound influence of J.R.R. Tolkien's devout Catholicism on his literary creations, offering a meticulous exploration of his spiritual journey. The biography provides a balanced and scholarly examination of how Tolkien's faith shaped his creativity, drawing on lesser-known aspects of his life and connecting them to the moral fabric of his characters. Through a detailed analysis of biblical themes in Tolkien's work and the visual context provided by curated photographs, Ordway's work enriches our understanding of the man behind the beloved stories of Middle-earth, inviting readers to reconsider Tolkien as a complex individual whose faith deeply influenced his creative output. [Extracted from the article]

The story of Hungary can also serve as a warning for other nation-states on the European continent, as the years from 1989 to 1991 were a time of liberation for all the people of Eastern Europe who suffered from totalitarian political systems and ideological indoctrination. As the Bible teaches and Hannah Arendt warns, liberation is not yet liberty. The institutions of liberty have to be constituted, and people need to learn how to make them work while breathing spirit into them. Tyrannies always collapse, but whether Hungarians can escape with enough means for a new start remains to be seen. [ABSTRACT FROM AUTHOR]

Elaine Wainwright, an Australian feminist biblical scholar, has made significant contributions to ecofeminist theological hermeneutics and feminist approaches to the study of Matthew's Gospel. She was a founding member of the Women Scholars of Religion and Theology network and the journal SeaChanges, which focused on the work of women scholars in the Pacific. Wainwright's work has had a profound impact on feminist theology and she has mentored many theology students throughout her career. She has also been involved in feminist theology conferences and initiatives in the Pacific region, promoting collaboration and networking among scholars. Wainwright's scholarship has evolved to incorporate ecological perspectives and ethical challenges, particularly in relation to justice and the environment. She continues to explore ways to engage grassroots communities with feminist theology and biblical interpretation. [Extracted from the article]

This article examines Calvin's commentary on Romans 13:1-7, in contrast with early church and Reformation expositions of the text, to show how his conception of political authority provides nuance to the political theology expressed in his Institutes, particularly around the sticky question of obedience to an unjust or tyrannical government. [ABSTRACT FROM AUTHOR]

This article, originally a presentation at a 2022 ecumenical consultation of the Global Christian Forum, reflects on the challenges Asian Christianity encounters, through the lenses of the author and other experienced observers and the testimonies of prominent Asian converts to Christianity. [ABSTRACT FROM AUTHOR]

Despite its simple story line, the parable of the vineyard workers (Mt 20:1-16) is difficult to interpret. This article compares the parable to a contemporary setting with remarkable similarities--the experience of India's migrant workers. The comparison yields new insights into this parable and challenges churches to work for God's justice in India and elsewhere. [ABSTRACT FROM AUTHOR]

What can Christians do in contexts where the culture seems to be moving away from the gospel? Ted Turnau, an expert on engagement with popular culture, argues--starting, appropriately, with a creative parable--for unleashing our imagination in ways that enchant others and attract them to oases of the imagination. [ABSTRACT FROM AUTHOR]

All over the world, marriage rates are declining and more people have no partner. How should the church respond? This article, by a theologian and participant in the WEA's singles initiative, elucidates Paul's endorsement of the single life in the context of a broader argument that under the new covenant, marriage and family are not necessary to experience the full blessings of life in Christ. [ABSTRACT FROM AUTHOR]

This article explores the doctrine of union with Christ and its implications for salvation and the Christian life. It highlights the contributions of scholars in emphasizing the centrality of this doctrine. The article defines union with Christ as a personal and organic union with Jesus, through which the benefits of salvation are communicated to believers. It also discusses biblical metaphors and passages that illustrate this doctrine. The article argues that union with Christ is present throughout Scripture, starting with the covenant God made with Abraham. It further explores the implications of this doctrine for understanding the Mosaic covenant and the role of the law in the believer's life. The article concludes by asserting that righteousness, understood in terms of union with Christ, describes the believer's new status and position in Him, while also emphasizing the pursuit of holiness. The text also discusses the concept of an inter-Trinitarian covenant, specifically focusing on the covenant between God the Father and Jesus Christ. It explores how Jesus offers Himself to do the Father's will and promises to faithfully fulfill His duties, in exchange for the kingdom and glory promised to Him. The covenant is seen as the foundation of the gospel and provides assurance of salvation. The text also emphasizes the importance of personal faith in Christ for benefiting from His work and highlights the role of union with Christ in receiving His blessings. Additionally, it mentions Abraham as an example of faith in the New Testament. The text discusses the concept of righteousness in relation to Abraham and his faith. It argues that Abraham's righteousness was not based on his [Extracted from the article]

The article focuses on the themes in Chinese science-fiction writer Chen Qiufan's novel "Waste Tide." Topics include the novel's exploration of globalization, capitalism, environmental degradation, and alienation, as well as its use of Christian principles to portray redemption. It highlights how Christian themes are intertwined with the characters' journeys, and it emphasizes love, forgiveness, and atonement as crucial to overcoming trauma and achieving reconciliation.

The article emphasizes the importance of gratitude as a fundamental spiritual practice, tracing its roots from biblical teachings to contemporary reflections. It explores how gratitude shapes our relationship with God and others, illustrating through examples from scripture and theological perspectives. It also discusses the transformative power of gratitude in shaping a humble and spiritually rich life.

This paper emphasises the coexistence of biblical theology and systematic theology in the works of Thomas Aquinas. For this purpose, it draws on the study of biblical Thomism. It then shows how the Bible is linked to theological speculation in the opening questions of the Theological Summa, in which the author characterises the sacra doctrina. Aquinas's modus operandi in his discussion with adversaries who do not recognise the authority of Scripture, as well as his apology for the authority of sacra Scriptura, is then presented. A sample polemic with Christians conducted on the basis of inspired texts is demonstrated further on. The paper closes with conclusions regarding the place and function of Scripture in Thomas's argumentation, which depend firstly on the addressees of Thomas's works and secondly on the types of statements made by the Angelic Doctor. [ABSTRACT FROM AUTHOR]

St. Ap. Paul understands in the Epistle to the Colossians that the whole of creation must be seen and conceived as the Body of Christ, which is His Church, understood as an expression of the indissoluble unity between creature and Creator, the constitution of the world thus being ecclesial. What makes such a reality possible is the act of the saving sacrifice. In this regard, in the exposition of St. Ap. Paul we encounter the concept of the body in two senses: τῷ σώματι τῆς σαρκὸς αὐτοῦ, in which the whole creation was recapitulated, and ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκκλησίας, in which we are called to walk: “therefore,” states Ap. Paul says - as you have received (παρελάβετε) Christ Jesus the Lord, so walk in Him (ἐν αὐτῷ περιπατεῖτε)”. [ABSTRACT FROM AUTHOR]