CONTENTS: Introduction Stephen J. Chester Conversion Studies, Pastoral Counseling, and Cultural Studies: Engaging and Embracing a New Paradigm Lewis R. Rambo Response to Rambo Phillis Isabella Sheppard Observations on Conversion and the Old Testament J. Andrew Dearman Response to Dearman Rajkumar Boaz Johnson The Conversion of Simon Peter Markus Bockmuehl Response to Bockmuehl Michael J. Gorman Zacchaeus's Conversion: To Be or Not To Be a Tax Collector (Luke 19:1-10) Wyndy Corbin Reuschling Response to Corbin Reuschling Elizabeth Musselman Palmer Towards Individual and Communal Renewal: Reflections on Luke's Theology of Conversion Frank D. Macchia Response to Macchia D. Christopher Spinks Was Paul a Convert? Scot McKnight Response to McKnight Eric James GrŽaux Sr. Romans 7 and Conversion in the Protestant Tradition Stephen J. Chester Response to Chester Mary Veeneman Ambrose, Paul, and the Conversion of the Jews J. Warren Smith Response to Smith George Kalantzis I Thank Christ Jesus our Lord: 1 Timothy 1:12-17 Eric James GrŽaux Sr.

CONTENTS: Introduction Stephen J. Chester Conversion Studies, Pastoral Counseling, and Cultural Studies: Engaging and Embracing a New Paradigm Lewis R. Rambo Response to Rambo Phillis Isabella Sheppard Observations on "Conversion" and the Old Testament J. Andrew Dearman Response to Dearman Rajkumar Boaz Johnson The Conversion of Simon Peter Markus Bockmuehl Response to Bockmuehl Michael J. Gorman Zacchaeus's Conversion: To Be or Not To Be a Tax Collector (Luke 19:1-10) Wyndy Corbin Reuschling Response to Corbin Reuschling Elizabeth Musselman Palmer Towards Individual and Communal Renewal: Reflections on Luke's Theology of Conversion Frank D. Macchia Response to Macchia D. Christopher Spinks Was Paul a Convert? Scot McKnight Response to McKnight Eric James Greaux Sr. Romans 7 and Conversion in the Protestant Tradition Stephen J. Chester Response to Chester Mary Veeneman Ambrose, Paul, and the Conversion of the Jews J. Warren Smith Response to Smith George Kalantzis I Thank Christ Jesus our Lord: 1 Timothy 1:12-17 Eric James Greaux Sr.

CONTENTS: Introduction Klyne Snodgrass Finding Happiness in Family Life: Biblical Reflections Stephen C. Barton Response to Barton Luke A. Powery Imposter Happiness or the Real Thing? Marriage, Singleness, and the Beatitudes in the Twenty-First Century Jana Marguerite Bennett Response to Bennett Jo Ann Deasy Jesus, Paul, and Family Values Julie Hanlon Rubio Response to Rubio Michelle Clifton-Soderstrom Tyranny, Authority, Service: Leadership and Headship in the New Testament Lynn H. Cohick Response to Cohick Dennis R. Edwards Revenge, Forgiveness, and Sibling Rivalry: A Theological Dialogue Between Scripture and Science Dennis Olson Response to Olson Jack R. Lundbom Wives and Daughters: Women, Sex, and Violence in Biblical Tradition Caryn A. Reeder Response to Reeder Christopher B. Ansberry Generativity, Covenant Witness, and Jesus' Final Discourse Jim Dekker Response to Dekker Linda Cannell The Use of Scripture in Catholic Social Teaching's Vision of the Family Mary Veeneman Response to Veeneman Erica Olson-Bang Family Worship (Isaiah 58:1-12) Luke A. Powery Annotated Bibliography on Family

CONTENTS: Introduction Klyne Snodgrass In Him All Things Hold Together: An Ecology of Atonement William P. Brown Response to Brown Michael LeFebvre Effecting the Covenant: A (Not So) New, New Testament Model for the Atonement Michael Gorman Response to Gorman Troy Martin Response to Martin Michael Gorman Anyone Hung On A Tree Is Under God's Curse (Deuteronomy 21:23): Jesus' Crucifixion and Interreligious Exegetical Debate in Late Antiquity Peter W. Martens Happily Ever After? Paul Peter Waldenstršm: Be Ye Reconciled to God Michelle A. Clifton-Soderstrom Response to Clifton-Soderstrom Timothy L. Johnson The Social Dimension of Atonement in the Torah Viktor Ber Response to Ber Jeremy J. Wynne To Those Who Were Distant and Those Who Were Near: Atonement, Identity, and Identification Brian Bantum An Evangelical Feminist Perspective on Traditional Atonement Models Linda D. Peacore Response to Peacore Jo Ann Deasy Saving Bodies: Anagogical Transposition in St. Gregory of Nyssa's Commentary on the Song of Songs Hans Boersma Ransomed, Healed, Restored, Forgiven (John 5:1-16) Carol NorŽn

Introduction / Klyne Snodgrass A Christian View of Wealth and Possessions: An Old Testament Perspective / Hugh G. M. Williamson Response to Williamson / James K. Bruckner Poverty and Paul's Gospel / Bruce W. Longenecker Response to Longenecker / Aaron Kuecker A Patristic View of Wealth and Possessions / Helen Rhee Response to Rhee / Bradley Nassif Blessings, Curses, and the Cross / Kelly Johnson Money and Possessions: A Biblical Perspective / Jonathan J. Bonk Response to Bonk / Liz Mosbo VerHage Decorum and Deeds in 1 Timothy 2:9-10 in Light of Ephesiaca by Xenophon of Ephesus / Gary G. Hoag Response to Hoag / Lyn Nixon Wealth, Lordless Powers, and the Rule of Christ / Mark Husbands Response to Husbands / William Myatt Money and Possessions / Will Willimon

This publication deals with a biblical theology of prayer based on the New Testament. It forms the second of a two-volume publication on a biblical theology of prayer, dealing with the concept of prayer in the Old and New Testament, respectively. This New Testament volume begins with an introduction on prayer and worship in early Jewish tradition, followed by eleven chapters dealing with New Testament corpora. It concludes with a final chapter synthesising the findings of the respective investigations of the Old and New Testament corpora to provide a summative theological perspective of the development of the concept of prayer through scripture. Prayer forms a major and continuous theme throughout the biblical text. Prayer was an integral part of the religious existence of God’s people in both the Old and New Testament. It underwent its greatest developments during, after and as a result of the Exile and was deepened and transformed in the New Testament. In both the Old and the New Testament, God is the sole ‘addressee’ of his people’s prayer. This conviction continued into the New Testament, but was broadened with Trinitarian elements of worship, adoration and intercession. A biblical theological investigation is chosen as methodology. Since all the biblical books form part of one canonical text, the assumption is that the various theologies about prayer being displayed in these books can be synthesised into a developing meta-theology about prayer. As the Old and New Testament form part of the canonical text, the results about prayer in the Old Testament can be brought into play with the results about prayer in the New Testament. This eventually leads toward an overarching biblical theology of prayer.

This definitive analysis of the theology of Martin Luther surveys its development during the crises of Luther's life, then offers a systematic survey by topics. Containing a wealth of quotations from less-known writings by Luther and written in a way that will interest both scholar and novice, Lohse's magisterial volume is the first to evaluate Luther's theology in both ways. Lohse's historical analysis takes up Luther's early exegetical works and then his debates with traditions important to him in the context of the various controversies leading up to his dispute with the Antinomians. The systematic treatment shows how the meaning of ancient Christian doctrines took their place within the central teaching of justification by faith.

Introduction Stephen J. Chester The Moral Problematics of Exodus as Liberative Narrative Rubén Rosario Rodríguez Response to Rosario Rodríguez Armida Belmonte Stephens Human Violence in the Imprecatory Psalms Nancy L. DeClaissé-Walford Response to DeClaissé-Walford Meredith Faubel Nyberg Jesus and the Lē[insert macron over e]stai: Competing Kingdom Visions Jesse Nickel Response to Nickel Rebekah Eklund Paul and Violence Seyoon Kim Response to Kim Julien C.H. Smith “I Will Put Enmity Between You …”: Scriptural Arcana in Carl Schmitt’s Political Theology Kyle Gingerich Hiebert Response to Gingerich Hiebert Colby Dickinson Blood Letters from a Mao Prison: A “Select Soldier of Christ” Confronts Revolutionary Violence Xi Lian Response to Xi Lian Lida V. Nedilsky Bearing Witness: Faith, Black Women, and Sexual Violence Elizabeth Pierre Response to Pierre Melanie Baffes Keeping our Word (2 Samuel 9) D. Darrell Griffin

CONTENTS: Introduction Klyne Snodgrass Fear in the Garden: The State of Emergency and the Politics of Blessing Scott Bader-Saye Response to Bader-Saye Amy E. Black In God We Trust? The Challenge of the Prophets R. W. L. Moberly Response to Moberly Robert L. Hubbard, Jr. Imagining the Unthinkable: Exposing the Idolatry of National Security in Amos M. Daniel Carroll R. Response to Carroll Robert D. Haak Security and Self-Sufficiency: A Comparison of Paul and Epictetus John M. G. Barclay Response to Barclay Joel Willitts Martin Luther's Teachings on Security in the Psalms and Their Signiþcance for the Art of Reading Scripture G. Sujin Pak Response to Pak Jo Ann Deasy One Who Trusts Will Not Panic: Providence and the Prophet of Desecuritization Jill Carson Colwell Response to Colwell Darrell Cosden The Radical Insecurity of Idolatry? Or of Faith? Randall C. Zachman Response to Zachmann Kyle J. A. Small Homeland Insecurity: The Spiritual Lust for an Escape Clause Ben Witherington III Response to Witherington Andy Johnson Hoofbeats Full of Grace? Andy Johnson Security William H. Willimon Protecting God: Psalm 91, Luke 4:1-14 Brent Laytham

This book offers an entryway to the discussion between theological interpretation of Scripture and contextual theology (i.e., tribal theology). It argues for the need to consider the importance of reading the Bible with multiple contexts in mind, while addressing the tension between church and academy in the area of biblical interpretation. Adapting from the theological method of Kevin J. Vanhoozer, it argues for a multi-contextual biblical-theological interpretation of Scripture that maintains evangelical ethos (i.e., the solas of the Reformation), recognizes canonical sense (i.e., the measuring and guiding criteria), asserts Catholic sensibility (i.e., value the contribution of the local and Catholic church), and affirms contextual sensitivity (i.e., the local/tribal confessing community). These are the contexts that enable Christians to read the Bible as what it is, namely, human and divine discourse.