The Poor The Crippled The Blind And The Lame

The New Testament gospels feature numerous social exchanges between Jesus and people with various physical and sensory disabilities. Despite this, traditional biblical scholarship has not seen these people as agents in their own right but existing only to highlight the actions of Jesus as a miracle worker. In this study, Louise A. Gosbell uses disability as a lens through which to explore a number of these passages anew. Using the cultural model of disability as the theoretical basis, she explores the way that the gospel writers, as with other writers of the ancient world, used the language of disability as a means of understanding, organising, and interpreting the experiences of humanity. Her investigation highlights the ways in which the gospel writers reinforce and reflect, as well as subvert, culturally-driven constructions of disability in the ancient world.

What does living for Jesus look like in the everyday stuff of life? Many Christians have unwittingly embraced the idea that “church” is a once-a-week event rather than a community of Spirit-empowered people; that “ministry” is what pastors do on Sundays rather than the 24/7 calling of all believers; and that “discipleship” is a program rather than the normal state of every follower of Jesus. Drawing on his experience as a pastor and church planter, Jeff Vanderstelt wants us to see that there’s more—much more—to the Christian life than sitting in a pew once a week. God has called his people to something bigger: a view of the Christian life that encompasses the ordinary, the extraordinary, and everything in between. Packed full of biblical teaching, compelling stories, and real-world advice, this book will remind you that Jesus is filling the world with his presence through the everyday lives of everyday people... People just like you.

Jesus does not simply call us to be a lovely community together, but he sends us out to our neighborhoods, towns, and cities to declare and demonstrate the gospel. In fact, the gospel beckons men and women to take up the call of leading and starting communities that are sent like Jesus. In Sent Together, Brad Watson helps leaders discover what it means to start communities centered on the gospel and mission. By exploring the gospel motivations that send leaders to start missional communities, Watson gives readers a framework for the purpose and ways of building a community that is deepening its understanding of the gospel, while also sharing it. Sent Together will serve as a field guide for leaders and training guide for those called to start missional communities.

Beginning with Jesus’s ministry in the villages of Galilee and continuing over the course of the first three centuries as the movement expanded geographically and numerically throughout the Roman world, the Christians organized their house churches, at least in part, to provide subsistence insurance for their needy members. While the Pax Romana created conditions of relative peace and growing prosperity, the problem of poverty persisted in Rome’s fundamentally agrarian economy. Modeling their economic values and practices on the traditional patterns of the rural village, the Christians created an alternative subsistence strategy in the cities of the Roman empire by emphasizing need, rather than virtue, as the main criterion for determining the recipients of their generous giving.

This is a book about spirituality, more specifically, the spiritual journey. Before beginning any journey or trip--spiritual or otherwise--we experience a state of order. Then comes the call to journey, to travel, to take a trip, to walk, to pilgrimage, to hit the road, etc. The call to begin a journey may come from an urge within us; it may be an invitation from a spouse or a friend to fly somewhere; it may be as simple as taking the dog for a walk in the neighborhood, even taking different streets! The call disrupts our ordered lives. We prepare for our excursion. We enter into the stage of chaos when we take the journey; also, we enter into the process of transformation. By the time we get home, we will be transformed. These are the steps of the spiritual journey into God: order, hearing the call to journey, answering the call with preparation, entering the chaos of the journey, and being and coming home transformed. Ninety-seven reflections are presented in this book in seven chapters devoted to journey; road; path; route, highway, gateway; walk; way; and more.

Luke’s Gospel reveals God among men in His saving grace given to fallen mankind. Its purpose is to present the Savior as a genuine, normal, and perfect man. It gives a complete genealogy of the man Jesus, from His parents back to Adam, the first generation of mankind, and shows that He is a genuine descendant of man—a son of man. Its record of the life of this man impresses us with the completeness and perfection of His humanity. Hence, this Gospel stresses the Lord as the Man-Savior. In contrast to Matthew, Luke does not stress the dispensational aspect or the Jewish background. It is the Gospel written to mankind in general, and it announces the good news to all people. Its characteristic is absolutely not Jewish, but Gentile. It is a Gospel to all sinners, both Jewish and Gentile. Since it is such, the sequence of its record is according to morality, not according to historical events.

"The essential resource for Scripture students"--Cover.

The contributors to this volume take as their theme the reception of Jewish traditions in early Christianity, and the ways in which the meaning of these traditions changed as they were put to work in new contexts and for new social ends. Special emphasis is placed on the internal variety and malleability of these traditions, which underwent continual processes of change within Judaism, and on reception as an active, strategic, and interested process. All the essays in this volume seek to bring out how acts of reception contribute to the social formation of early Christianity, in its social imagination (its speech and thought about itself) or in its social practices, or both. This volume challenges static notions of tradition and passive ideas of 'reception', stressing creativity and the significance of 'strong' readings of tradition. It thus complicates standard narratives of 'the parting of the ways' between 'Christianity' and 'Judaism', showing how even claims to continuity were bound to make the same different.