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Among New Testament writers, who is the best historian? Without a doubt, says Justo Gonzalez, it s Luke. Concerned about the particulars of people and events, Luke also gives readers the big picture, positioning the stories of Jesus not just in the history of Israel but in the history of humankind. Luke uniquely tells us the grand story of salvation -- then and now. Gonzalez skillfully highlights key themes in Luke s storytelling, including his strong emphasis on God s great reversals, his keen interest in shared meals and their intimate connection to worship and communion, and his passionate underscoring of both the saving work of Christ and the indwelling power of the Holy Spirit. Writing in a conversational style, Gonzalez draws readers into Luke s story with fresh overviews and rich details, showing how Luke invites us to continue his gospel witness today.
Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers.
Was Jesus a public figure? A political figure? Yes, according to Luke's gospel, Jesus was a Christ who was both public and political. Recent developments in the theory and practice of the study of space have provided tools to classify ancient social-spatial spheres with greater nuance and depth. A broad survey of literary and archaeological resources in the ancient world, as well as an in-depth look at Plutarch's Political Precepts and Philostratus's Life of Apollonius, reveals that the familiar dichotomy of public and private does not suffice to describe the Hellenistic-Roman milieu that shaped the author and audience of the third gospel. This study employs social-spatial analysis to explore how Luke uses the power of place to portray Jesus frequently engaging the unofficial public sphere and local politics, specifically in 18:35--19:43--the public healing of the blind beggar, the unexpected impact of Zacchaeus's hospitality, the political implications of the parable of the king and his subjects, and the publicity and politics of Jesus' entry into Jerusalem. The result is an illuminating look at the overall spatial character of Luke's gospel, the development of Christianity in the latter half of the first century, and the role of place in contemporary Christianity.
In this stimulating analysis, Shipp provides the reader with an introduction and critique of literary-rhetorical analysis as well as an in-depth treatment of the triple account of Paul's Damascus Road experience in Acts. Luke used the repetition of the Damascus narrative as a literary device identifying Pauline disobedience and resistance and the transformation of these characteristics. With the first Damascus narrative, Luke provided the reader with a paradigmatic image of resistance transformed. . . . Luke used the Damascus narratives and these themes to bracket the 'Paulusbild,' fashioning the trial narrative into an extended period of transformation of Pauline resistance. Beginning in 19:21, Paul resisted the leading of the Holy Spirit and his appointed location of witness. He was an intentionally forceful actor resisting God. God bound this intentionally forceful actor in chains. In this opening scene of the 'Paulusbild' Luke included the second Damascus narrative (21:33--22:24a). The themes emphasized in the narrative were those of Saul intentionally resisting gospel expansion and God's subsequent overcoming of Saul. Saul was physically restored through Ananias but not fully transformed. He is not yet an empowered and intentionally forceful witness. At the end of the 'Paulusbild,' as Paul is headed to Rome, Luke included the final Damascus narrative (25:23--26:32). Paul was headed to Rome, but not in the freedom intended by God. He remained in chains because of his own actions. Thus, his character was one of tension. The Damascus narrative that Luke included demonstrates Saul's intentionally forceful resistance to the gospel. However, the vacating of power and overcoming of Saul is suppressed, and the theme of the transformation of resistance to empowered witness is emphasized. Nonetheless, the character of Saul in the speech does not match the character of Paul in the narrative. Tension remains, but the projected direction of transformation is evident. Paul is headed to Rome. The 'vision of grace' has effected a transformation in Saul but not yet in Paul. If the trajectory of transformation continues, then Paul should once again be an intentionally forceful, empowered witness for the gospel when he arrives in Rome.Ó --from Chapter 5
In this work, Anthony Giambrone investigates the appropriation and development of Jewish charity discourse in Luke's Gospel. In contrast to previous scholarship, neither the coherence of Lukan "wealth ethics" nor its contemporary actualization defines his study. Instead, the sacramental significance of almsgiving becomes the starting point for a more theologically oriented exegesis. The end result recognizes Luke's "Christological mutation" of the inherited tradition.The text is organized around three exegetical probes, each handling parabolic material: i.e. Luke 7:36-50, 10:25-37, and 16:1-31. The author advances an approach to these parables that highlights Christological allegory (metalepsis) as a Lukan narrative device. A break is thus implied with the dominant rationalist constructions of Luke's parabolic art and ethics. Also in contrast to a dominant trend, stress is laid upon Luke's Jewish rather than Greco-Roman context.
This groundbreaking work by Darrell Bock thoroughly explores the theology of Luke’s gospel and the book of Acts. In his writing, Luke records the story of God working through Jesus to usher in a new era of promise and Spirit-enablement so that the people of God can be God’s people even in the midst of a hostile world. It is a message the church still needs today. Bock both covers major Lukan themes and sets forth the distinctive contribution of Luke-Acts to the New Testament and the canon of Scripture, providing readers with an in-depth and holistic grasp of Lukan theology in the larger context of the Bible. I. Howard Marshall: “A remarkable achievement that should become the first port of call for students in this central area of New Testament Theology.” Craig S. Keener: “Bock’s excellent exploration of Luke’s theological approach and themes meets an important need in Lukan theology.”
Eighty percent of all new church members become part of a local congregation because of a previous relationship or friendship with another member of that congregation. Yet in spite of a number of excellent books written concerning relational evangelism, little seems to happen in actually motivating, training, and mobilizing church members to evangelize their neighbors, friends, businesses associates, and family members. That is, until You Are My Witnesses. This new book is designed to be used by small groups in local churches as an action-reflection training manual for those committed to be Christ's witnesses.

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