Preliminary Material /J. Panagopoulos -- Die Urchristliche Prophetie /Johannes Panagopoulos -- La fonction prophétique de l'église et dans l'église /Samuel Amsler -- Prophecy in the new testament church--and today /E. Earle Ellis -- Prophecy, the spirit and the church /Jannes Reiling -- Les prophètes chrétiens comme exégètes charismatiques de l'écriture /Édouard Cothenet -- Christian prophets as teachers or instructors in tre Church /David Hill -- Botschaft und bedeutung der urchristlichen prophetie nach dem ersten korintherbrief (2:6-16; 12-14) /Gerhard Dautzenberg -- Vom ende der urchristlichen prophetie /Heinrich Kraft -- Der neutestamentliche charismatische gottesdienst im lichte der heutigen charismatischen erneuerung der kirche /Arnold Bittlinger -- Jesus Und Seine Propheten /Dieter Lührmann -- Prophecy in the ecumenical movement /Hans-Ruedi Weber -- Reports of the work groups /J. Panagopoulos -- Index of Authors /J. Panagopoulos -- Index of Biblical References /J. Panagopoulos -- The Contributors /J. Panagopoulos.

The American church avoids lament. But lament is a missing, essential component of Christian faith. Soong-Chan Rah's prophetic exposition of the book of Lamentations provides a biblical and theological lens for examining the church's relationship with a suffering world. Hear the prophet's lament as the necessary corrective for Christianity's future.

The distinctive prophetic quality of Thomas Merton's spirituality, shaped by figures ranging from the Hebrew prophets to Thich Nhat Hanh, emerges from this fresh examination of the works Merton read, responded to, and celebrated in his own writing. In the School of Prophets examines the final decade of Merton's life, mainly through the lens of his journals and letters, and helps to fill a gap in contemporary Merton studies. William Blake and various Latin American poets; novelists Boris Pasternak, Albert Camus, and William Faulkner; existentialists Søren Kierkegaard and Gabriel Marcel; monks of the Egyptian desert; and Bernard of Clairvaux number among those who helped shape Merton's prophetic consciousness, leading him to reexamine what it means to be both a human being and a contemplative monk of the twentieth century.

This book explores biblical values that critique the ecclesiology of the New Apostolic Reformation Church (NARC) and compares the ecclesiology to other missional movements in the North American context. A biblical exegesis of Ephesians 4:11-13 as well as C. Peter Wagner's conceptualization of an apostle and apostolic ministry allow the author to demonstrate the gap between the biblical perspective and Wagner's concept of an apostle. The biblical role of an apostle is to make the church missional by emphasizing the concept of sending, whereas Wagner sees the apostle as a church leader. Based upon interviews and participant observation in three NARCs, SuYeon Yoon describes the leadership and ecclesiology based on their own self-descriptions. This book then demonstrates the gap between the biblical and conceptual ideals and the reality of ecclesial practice. The author argues that the NARC serves as a charismatic manifestation of a similar cultural response to establish a relational structure for church communities that can appropriately reflect upon and identify with the contemporary context. This implies that each movement needs to be biblically sound, faithful to its conceptualization, and relevant to the context in order to cultivate its own way of being the church.

This project examines two areas where there are important interpretive problems: the composition of the book of Jeremiah and, specifically, the provenance of and ideological functions served by the text of Jeremiah on the one hand; and the redactional interests in prophecy evident in the Deuteronomistic History on the other. The book argues that two distinct political groups can be seen to vie for theological authority via their literary portrayals of traditions about Jeremiah and prophets generally in the Deutero-Jeremianic prose - a group in Babylon after the deportations of 597 B.C.E. that is attempting to claim political and cultic authority, and a group remaining behind in Judah after 597 that counters the political claims and related interpretive moves made by the Babylonian traditionists. The book then illustrates through analysis of prophetic roles in Jeremiah, Kings, and Deuteronomy 18 that there are substantial and fundamental discontinuities between the view of prophecy and the prophetic word presented in the Deuteronomic texts and the view presented in the Deutero-Jeremianic texts. The results of the present study challenge the widely accepted scholarly thesis of monolithic redaction of the book of Jeremiah at the hands of the same 'Deuteronomists' whose work is evident in the Deuteronomistic History.

This work is concerned with the influence of biblical and prophetic traditions on the author of the book of Revelation, and in particular his use of the prophecies of Isaiah. First, John's own prophetic consciousness and expression is compared with previous Israelite-Jewish and early Christian prophetic conventions. This is followed by an evaluation of John's use of the OT in general, including a discussion of methodology for isolating allusions, the question of the validity of the terms quotation and allusion in Revelation, and the presence of thematic patterns in the author's choice of Scripture. All this is foundational to the main portion of the work (Ch. III), where a detailed analysis is undertaken to determine the validity of all proposed allusions to Isaiah in the book of Revelation. Of the 72 suggested allusions treated, 40 were judged as certain or virtually certain, 24 were considered as unlikely or doubtful, and 8 were appraised as probable or possible. Those allusions which were accepted received further evaluation to see how and why they were used by John, with special attention given to the tradition-history of the passage used, and the possible interpretative techniques employed. A variety of exegetical and literary devices were uncovered, including the use of catchwords, inclusio, repetition of texts, exploitation of Hebrew parallelism, and the collection of texts around a central theme. Furthermore, John's use of Isaiah is concentrated in basic areas, with clusters of Isaiah texts appearing in specific sections of Revelation. The principal Isaian themes with which he is interested are holy war and the Day of the Lord, oracles against the nations, and salvation prophecies relating to the community of faith and the restored and glorified Jerusalem. It was concluded that on the whole, John's use of Isaiah is not random, and he does not use the OT texts merely as a visionary resource for language, phrases, structural patterns etc. But he consciously carries on the prophecies of his biblical predecessors and invokes their authority. The remnants and results of John's interpretation of Isaiah presuppose exegetical activity and application prior to the vision experience and it is likely that at least some of his intended readers were familiar not only with his theological concerns, but also with his methodological approach.

The primary purpose of Prophetic Liturgy is to inquire into the prophetic dimension of the liturgy. Some questions addressed in the book are: How can a liturgy be prophetic? How can liturgy form and transform individuals and communities? In which sense does the liturgy facilitate a living participation in socio-political-economic life? How does the sacramental practice challenge the church to mediate God's gifts of grace, love, justice, and mercy to the world? Possible answers for these questions begin to emerge as we develop an understanding of religious praxis as an active and dynamic prophetic action, in which the community of faith claims its identity, promotes an engaged faithful Christian life, and affirms the sacramental life of the church as a source of formation and inspiration for prophetic praxis, mediating God's gift for the life of the world. There is risk in presenting an option for prophetic praxis, in that it may go beyond the comfort zone of a community and engender spiritual and political alienation. The most challenging ethical hope of this book is to provide the worshiping community with prophetic awareness of socio-economic injustice, while at the same time preserving the community's historical-cultural identity, its religious values, and its sacramental spirituality.

An applied spirituality handbook that covers an array of topics relevant to professionals' daily work in pastoral care

Formerly known by its subtitle "Internationale Zeitschriftenschau für Bibelwissenschaft und Grenzgebiete", the International Review of Biblical Studies has served the scholarly community ever since its inception in the early 1950's. Each annual volume includes approximately 2,000 abstracts and summaries of articles and books that deal with the Bible and related literature, including the Dead Sea Scrolls, Pseudepigrapha, Non-canonical gospels, and ancient Near Eastern writings. The abstracts - which may be in English, German, or French - are arranged thematically under headings such as e.g. "Genesis", "Matthew", "Greek language", "text and textual criticism", "exegetical methods and approaches", "biblical theology", "social and religious institutions", "biblical personalities", "history of Israel and early Judaism", and so on. The articles and books that are abstracted and reviewed are collected annually by an international team of collaborators from over 300 of the most important periodicals and book series in the fields covered.

It is infinitely better to commence a study of the prophets with what they themselves have written rather than with the meagre narratives and scattered legends of their deeds and words. In their own writings they have most distinctly and trustworthily laid bare their spirit. Whoever desires to know in their inmost hearts these heroes of divine truth and to admire their genuine greatness, should learn first to understand their words and actions as they themselves have recorded them. It is here that they approach us most closely and confidingly, inviting us most irresistibly to make ourselves acquainted with them. --from the Introduction