Misreading Scripture With Individualist Eyes

The Bible was written within collectivist cultures. When Westerners, immersed in individualism, read the Bible, it's easy to misinterpret important elements—or miss them altogether. In any culture, the most important things usually go without being said. So to read Scripture well we benefit when we uncover the unspoken social structures and values of its world. We need to recalibrate our vision. Combining the expertise of a biblical scholar and a missionary practitioner, Misreading Scripture with Individualist Eyes is an essential guidebook to the cultural background of the Bible and how it should inform our reading. E. Randolph Richards and Richard James explore deep social structures of the ancient Mediterranean—kinship, patronage, and brokerage—along with their key social tools—honor, shame, and boundaries—that the biblical authors lived in and lie below the surface of each text. From Abraham, Sarah, and Hagar to Peter's instructions to elders, the authors strip away individualist assumptions and bring the world of the biblical writers to life. Expanding on the popular Misreading Scripture with Western Eyes, this book makes clear how understanding collectivism will help us better understand the Bible, which in turn will help us live more faithfully in an increasingly globalized world.

Over 100,000 Copies Sold Worldwide! ECPA Bronze Sales Award Bookwi.se's Favorite Books of the Year What was clear to the original readers of Scripture is not always clear to us. Because of the cultural distance between the biblical world and our contemporary setting, we often bring modern Western biases to the text. For example: When Western readers hear Paul exhorting women to "dress modestly," we automatically think in terms of sexual modesty. But most women in that culture would never wear racy clothing. The context suggests that Paul is likely more concerned about economic modesty—that Christian women not flaunt their wealth through expensive clothes, braided hair and gold jewelry. Some readers might assume that Moses married "below himself" because his wife was a dark-skinned Cushite. Actually, Hebrews were the slave race, not the Cushites, who were highly respected. Aaron and Miriam probably thought Moses was being presumptuous by marrying "above himself." Western individualism leads us to assume that Mary and Joseph traveled alone to Bethlehem. What went without saying was that they were likely accompanied by a large entourage of extended family. Biblical scholars Brandon O'Brien and Randy Richards shed light on the ways that Western readers often misunderstand the cultural dynamics of the Bible. They identify nine key areas where modern Westerners have significantly different assumptions about what might be going on in a text. Drawing on their own crosscultural experience in global mission, O'Brien and Richards show how better self-awareness and understanding of cultural differences in language, time and social mores allow us to see the Bible in fresh and unexpected ways. Getting beyond our own cultural assumptions is increasingly important for being Christians in our interconnected and globalized world. Learn to read Scripture as a member of the global body of Christ.

This book examines the impact of white racialization in homiletics. The first section, Racial Hegemony, interrogates the white, colonial bias of Euro-American homiletical practice, pedagogy, and theory with particular attention to the intersection of preaching and racialization. The second section, Resistance and Possibilities, contributes diverse critical homiletical approaches emerging in conversation with racially-minoritized scholarship and racially subjugated knowledge and practice. By reading this book, preachers and professors of preaching will encounter alternative, non-dominant homiletical pathways toward a more just future for the church and the world.

Winner of a 2006 Christianity Today Book Award! Honored as one of the "Fifteen Outstanding Books of 2005 for Mission Studies" by International Bulletin of Missionary Research From Cairo to Calcutta, from Cochabamba to Columbus, Christians are engaged in a conversation about how to speak and live the gospel in today's traditional, modern and emergent cultures. The technical term for their efforts is contextualization. Missionary theorists have pondered and written on it at length. More and more, those who do theology in the West are also trying to discover new ways of communicating and embodying the gospel for an emerging postmodern culture. But few have considered in depth how the early church contextualized the gospel. And yet the New Testament provides numerous examples. As both a crosscultural missionary and a New Testament scholar, Dean Flemming is well equipped to examine how the early church contextualized the gospel and to draw out lessons for today. By carefully sifting the New Testament evidence, Flemming uncovers the patterns and parameters of a Paul or Mark or John as they spoke the Word on target, and he brings these to bear on our contemporary missiological task. Rich in insights and conversant with frontline thinking, this is a book that will revitalize the conversation and refresh our speaking and living the gospel in today's cultures, whether in traditional, modern or emergent contexts.

The Eye Book is an essential read for anyone who wears glasses, for parents of children with eye problems, for students considering training in orthoptics or optometry, and for health-care professionals looking for an overview of eye health. It is written in a lively readable style and a glossary is provided for technical and medical terms. The structure and function of the eye and the mechanisms of vision are explained in the initial chapters, with explanatory illustrations. Eye problems, eye diseases and their treatment are examined, and the function of different eye-care professionals is explained. Modern medical techniques are also described, including laser treatment, transplantation of cells, and rejuvenation therapy which may give the possibility of restoring diminished sight. The book is illustrated throughout with helpful figures and explanatory illustrations, including 17 colour plates.

In this clarifying essay, renowned biblical scholar John Collins delves into the lethal side of the biblical text, asking whether the Bible endorses or even foments violence and how its many violent texts may best be understood in today's volatile religious and political context. This work is based on his Presidential Address to the Society of Biblical Literature.

Perspective Criticism sets out a new and illuminating biblical methodology designed to help the reader of biblical narratives in which there is a character engaged in action but no explicit indication from the storyteller on how the action is to be evaluated. Gary Yamasaki argues that in these cases we are receiving cryptic guidance from the author through the narrative technique of point-of-view. In such cases the methodology of Perspective Criticism may be applied to reveal this abstruse guidance. Gary Yamasaki provides a series of frames of analysis within the theory of Perspective Criticism which may be applied to biblical stories: the spatial, psychological, informational, temporal, phraseological, and ideological perspectives. Because the majority of the point-of-view devices found in biblical narratives are also used in cinematic storytelling, the book includes accessible analyses of film scenes, providing pop-culture illustrations of the workings of the point-of-view perspective. Gary Yamasaki concludes by applying his method to two case studies: the New Testament story of Gamaliel, and the Old Testament story of Gideon. In his work Yamasaki creates a valuable foundation for the deeper understanding of biblical narrative, a gift to anyone who has struggled with the concealed messages that should be divined in biblical point-of-view narratives.

Jesus was born in Bethlehem, but why Bethlehem? Why should God purpose to become man somewhere so marginal, so insignificant? This book follows the unfolding story of Bethlehem through the Bible, from the death of Rachel to the birth of Jesus, uniquely combining four perspectives: a) the Bible as one developing story, b) the Bible as a Middle Eastern book, c) insights from contemporary Palestinians from Bethlehem, and d) what this means for mission. Suffering Rachel, refugee Rahab, vulnerable Ruth, overlooked David all have a connection with Bethlehem. If Bethlehem shelters refugees, then so must we. If Bethlehem welcomes strangers, so must we. If Bethlehem weeps at injustice, and takes a stand against empire, so must we. What we see in Bethlehem’s story, we apply to our own stories. We enter into Bethlehem’s story with as much cultural and geographical colour and flavour as we can muster in order to feel the crises, taste the dust, hear the lambs bleating on the hillside. And there we find the Christ-child, son of David, the Good Shepherd, Lion of Judah, Bread of Life, Lamb of God, fulfilling all the recurring themes, taking his inevitable place as rightful king.