Paul The Reluctant Witness

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 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." --from Chapter 5

New research finds that Christians are less involved in spiritual conversations today than we were twenty-five years ago. As society has changed, it seems we have become more uncomfortable talking with people about our faith. We are reluctant conversationalists. The reality is that many of our churches and communities are shrinking instead of growing. What can we do about this? Don Everts, himself a reluctant witness, grew up assuming that spiritual conversations are always painful and awkward. But after falling into one spiritual conversation after another, he was surprised to discover that they aren't. Don's surprising—and sometimes embarrassing—stories affirm what Scripture and the latest research reveal: spiritual conversations can actually be a delight. Unpacking what God's Word says about spiritual conversations and digging into the habits of eager conversationalists, Everts describes what we can learn from Christians who are still talking about their faith. With original research from the Barna Group and Lutheran Hour Ministries on spiritual conversations in the digital age, this book offers fresh insights and best practices for fruitful everyday conversations.

Maria, a divorced mother with two small children works as a para-legal for a large law firm in Lockwood. While jogging along the Riverford trail and hidden by the trees, she witnesses a brutal murder. Traumatized, she recognizes the assailant as Carlos Domingues, the Vice President of Validity Trust Bank and a powerful, influential man in Lockwood. She immediately recognizes the danger she is in if she reports to crime to the police no one would believe her and if Carlos knew she was a witness, she would be his next victim. When she receives a notice to serve on a grand jury, she realizes she needs help and turns to the only man she can trust. Karl Clayson, is a co-worker at the law firm and together they find a way to obtain evidence against Carlos. However Brad Wood of the Lockwood Police Department and a friend of Karls begins to suspect Karl of deception in his involvement with Maria. Determination drives Maria into certain death situations if caught in her pursuit to bring Carlos to trial. Her investigation uncovers two more deaths she is certain Carlos is responsible for. The mystery and thrills hold the reader to the edge of suspension as tragedy strikes time and time again until justice is in the balance.

This new study of 2 Cor. 10–13 offers an original contribution to scholarship in Classical Studies (the meanings of the plural 'We' in ancient Greek texts and by Paul) and in Pauline Theology (weakness and power, theology of authority). Cette recherche apporte une contribution originale aux études classiques (les sens du pluriel 'nous' dans la littérature grecque et chez Paul de Tarse) et aux études pauliniennes (théologie de la faiblesse et de la force, théologie de l'autorité apostolique).

Stephen Haynes takes a hard look at contemporary Christian theology as he explores the pervasive Christian "witness-people" myth that dominates much Christian thinking about the Jews in both Christian and Jewish minds. This myth, an ancient theological construct that has put Jews in the role of living symbols of God's dealings with the world, has for centuries, according to Haynes, created an ambivalence toward the Jews in the Christian mind with often disastrous results. Tracing the witness-people myth from its origins to its manifestations in the modern world, Haynes finds the myth expressed in many unexpected places: the writings of Karl Barth, the novels and essays of Walker Percy, the "prophetic" writings of Hal Lindsey, as well as in the work of some North American Holocaust theologians such as Alice L. and A. Roy Eckardt, Paul van Buren, and Franklin Littell.

Jerome Neyrey brings a remarkably enlightened approach to the Passion Narrative, and to Luke's particular version of it. The book begins where previous studies leave off, for it goes beyond traditional questions of source and historicity and treats the Lukan Passion Narrative from the standpoint of redaction criticism. Neyrey offers a fresh literary analysis of the text, along with significant thematic and theological insights into Luke's version of Jesus's Passion. Five major episodes in the Passion Narrative are treated: The Farewell Address at the Last Supper, the Garden, Jesus's Trials, his Address to the Women, and the Crucifixion. Although rich in detail, this book continually offers a unified view of the text; readers are constantly offered overviews, summaries of the data, and interpretation of it. The book breaks new ground in suggesting a distinctive Lukan soteriology of the cross and a corresponding Christology. Study of the faith of the dying Jesus becomes a major clue for seeing Jesus as the New Adam in Luke-Acts. This book significantly advances our reading of Luke, especially by the way Acts is brought to bear as an interpretive clue to Luke's whole project, Luke-Acts. Contemporary interpretation of Luke demands study of the way Lukan structures and themes are continued and confirmed in Acts, which holds true especially for the Passion Narrative. Luke brings the story of Jesus into harmony with the story of his church.