Disruptive Grace

Walter Brueggemann has been one of the leading voices in Hebrew Bible interpretation for decades; his landmark works in Old Testament theology have inspired and informed a generation of students, scholars, and preachers. These chapters gather his recent addresses and essays on every part of the Hebrew Bible, many of them never published before, bringing his erudition to bear on those practices—prophecy, lament, prayer, faithful imagination, and a holy economics—that alone may usher in a humane and peaceful future for our cities.

Among the studies of Karl Barth's thought, no other work covers, as this one does, the areas of political, doctrinal, and ecumenical theology in single compass. Written by a leading Barth scholar, Disruptive Grace is unique not only for its range of study, depth of insight, and accuracy of presentation, but also for the way it displays the heart as well as the mind of the great Swiss pastor and theologian. Each of the book's three main sections consists of five major essays. Part 1 relates Barth to contemporary issues of social justice, war, and peace. Part 2 covers christology, pneumatology, the Trinity, scriptural interpretation, and the question of universal salvation. Part 3 discusses the Reformed tradition as Barth understood it in relation to Roman Catholicism, Lutheranism, modern liberalism, evangelical conservatism, and the postliberal theology of the contemporary Yale school. The book concludes with a meditation on the saving significance of Christ's death, a theme that runs throughout the book. The result of more than twenty-five years of intensive Barth research, this volume provides scholars, teachers, and students with a thorough discussion of the twentieth century's most significant Christian thinker.

Christiane Alpers discusses the contribution and role Christian theology plays in developing of the democratic life in post-Christendom societies. She discusses the three major approaches to this debate – public theology, Radical Orthodoxy, and post-liberal Protestantism – in order to illustrate the shared assumption that such an enhancement should be understood in terms of solving existing political problems. The volume builds on and combines public theology's aspiration to craft a non-triumphant political theology, fit for a post-Christendom context, Radical Orthodoxy's hesitancy to embrace secularism as neutral centre for present democracies; as well as post-liberalism's Christocentric outlook. Alpers engages with a wide variety of thinkers, such as John Milbank, Graham Ward, John Howard Yoder, Kathryn Tanner and Edward Schillebeeckx; to suggest that a political theology in the post-Christendom context could build on the faith that Christ alone has redeemed the whole world.

Despite the voluminous and ever-growing scholarly literature on Karl Barth, penetrating accounts of his theological method are lacking. In an attempt to fill this lacuna, Todd Pokrifka provides an analysis of Barth's theological method as it appears in his treatment of three divine perfections--unity, constancy, and eternity--in Church Dogmatics, II/1, chapter VI. In order to discern the method by which Barth reaches his doctrinal conclusions, Pokrifka examines the respective roles of Scripture, tradition, and reason--the "threefold cord"--in this portion of the Church Dogmatics. In doing so he finds that for Barth Scripture functions as the authoritative source and basis for theological critique and construction, and tradition and reason are functionally subordinate to Scripture. Yet Barth employs a predominantly indirect way of relating Scripture and theological proposals, a way in which tradition and reason play important "mediatory" roles. Barth's approach to theology involves the humble yet serious attempt to "redescribe God," that is, to say again on a human level what God has already said in the divine self-revelation attested in Scripture. Redescribing God features an original conceptual framework for the analysis of Barth's method and an extensive application of that framework in the context of close readings of portions of the Church Dogmatics. Through this process it draws from, critiques, and complements a wide variety of Barth scholarship on topics such as the role of Scripture and theological exegesis in Barth, the role of tradition in Barth, the meaning and role of "reason" in Barth, and the nature of Barth's doctrine of divine perfections. The book also provides a fruitful basis for those who wish to learn from Barth's distinctive way of constructing the Christian doctrine of God as an attempt to obey God's self-revelation.

Introduction Part I The Problem of Obedience: Barth on Job Chapter 1 Barth's Job as Both Right and Wrong Chapter 2 Obedience as Self-Examination: Barth on the Story of the Rich Man Part II Does Job Fear God for Naught? A Rereading of Job Chapter 3 The Prose Narrative: Transforming Piety Chapter 4 The Poem 4.1. The Dialogue: Testing Integrity 4.2. The Whirlwind Speeches: Encountering Creation Part III God, Job and Justice Chapter 5 Calling God to Account Chapter 6 An Integrity Beyond the Law Part IV The Disruption and Transformation of the Self Chapter 7 The Problem of Obedience Revisited Chapter 8 Epilogue: Self, Society and World Bibliography

Obedience from First to Last explores the theological significance of the obedience of Jesus Christ in Karl Barth's theology. It does this via a threefold consideration of, first, the nature of Jesus' incarnate obedience; second, the relation of that obedience to the obedience of the second triune person of the eternal Son; and third, the effects Jesus' obedience has on our own obedience. Barth not only affirms the pivotal role Jesus' obedience has within the economy of salvation, but by equating that obedience with that of the eternal Son's, Barth gives Jesus' obedience a pre-eminent place within the immanent being of Godself. The obedience of Jesus Christ is seen to have a co-participatory role in God's determination of his own divine being that arises from the primordial act of divine election. This notion bears on our understanding of freedom and obedience: as divine freedom is expressed in divine obedience, so it is with human freedom and human obedience.

We are told time after time September 11, 2001 has forever changed our lives. Disrupting Time, however, is not about September 11, 2001. Disrupting Time is about the disruption of time by a time named Jesus. Thus my contention that Christians do not believe that September 11, 2001 changed the world because the world was changed in 33 A.D. We, that is, Christians believe we can only know what happened on September 11, 2001 because God acted decisively on behalf of the world in 33 A.D. --From the Introduction

From providence and miracles to resurrection and intercessory prayer, Edwards shows how a basically noninterventionist model of divine action does justice to the universe as we know and also to central convictions of Christian faith about the goodness of God, the promises of God, and the fulfillment of creation. Here is wonderfully lucid theology supporting an excitement of how God is at work in the universe.