How does God's involvement with the generation of Holy Scripture and its use in the life of the Christian church figure into the human work of Scripture interpretation? This is the central question that this book seeks to address. In critical conversation with the influential hermeneutic programs of James Barr, Paul Ricoeur and Hans Frei, Topping demonstrates how God's agency has been marginalized in the task of Scripture interpretation. Divine involvement with the Bible is bracketed out (Barr), rendered in generic terms (Ricoeur) or left implicit (Frei) in these depictions of the hermeneutic field. The result is that each of these hermeneutic programs is less than a ’realist’ interpretative proposal. Talk of God is eclipsed by the terminal consideration of human realities. Topping argues for the centrality of doctrinal description in a lively theological understanding of Scripture interpretation for the life of the church.

How does God's involvement with the generation of Holy Scripture and its use in the life of the Christian church figure into the human work of Scripture interpretation? This is the central question that this book seeks to address. In critical conversation with the influential hermeneutic programs of James Barr, Paul Ricoeur and Hans Frei, Topping demonstrates how God's agency has been marginalized in the task of Scripture interpretation. Divine involvement with the Bible is bracketed out (Barr), rendered in generic terms (Ricoeur) or left implicit (Frei) in these depictions of the hermeneutic field. The result is that each of these hermeneutic programs is ess than a 'realist' interpretative proposal.

Refiguring the Sacred: Conversations with Paul Ricoeur offers perspectives on the twenty-one papers collected by Mark I. Wallace in Paul Ricoeur’s Figuring the Sacred, translated by David Pellauer; this new collection by Joseph A. Edelheit, James Moore, and Mark I. Wallace gives Ricoeur scholars an opportunity to reflect and engage on critical issues of Ricoeur’s religious ideas. Contributions by several significant Ricoeur scholars prompt questions and invite new conversations more than 15 years after Ricoeur’s death. His life-long engagement with texts illuminates his embrace of the Sacred; his significant thinking and writings on Religious imagination, Theology, the Bible, Hope, and Praxis are all ideas that beg more reading, reflection, and refiguring of our understanding of Ricoeur. Wallace brings two additional essays that could not be included in his original collection and reflects on why they are essential to our understanding of Ricoeur and the Sacred. Refiguring the Sacred also provides a model of the interfaith and multidisciplinary dialogue that were foundational to Paul Ricoeur’s scholarship.

To identify the biblical texts as 'Scripture' is to make a series of specific claims about this text: that it is drawn into the activity of the triune God of Israel; that its ultimate destination is the worshipping church; and that it has a ministry in shaping Christian thinking and acting. Scripture: A Very Theological Proposal advances that the resources for reading Scripture, understanding its claims, and acting upon them will be found by looking to the church's life and doctrines. Reading Scripture with a host of theologians, Paddison proposes a hermeneutic appropriate to reading Scripture both as divine address and the book of the church. The book positions itself by resisting accounts in which Scripture's relationship to God and its life within the church are understood competitively, as if the more we attend to one the less we are attending to the other. Chapters further explore a doctrine of Scripture and the relationship of ethics, doctrine, and preaching to Scripture. A final chapter asks, can, or should, Scripture be read in the university?

Jonathan Edwards’ theologically sophisticated psychology of grace remains one of the deepest and most fertile theological psychologies in the Protestant tradition. The heart of his account lies in his foundational doctrine of spiritual perception where he locates the psychological core of the engraced Christian life. This work revisits Edwards’ doctrine from the perspective of recent work in the philosophy of emotions and other related philosophical sub-disciplines. The aim is to recover this often neglected theme in contemporary theology and renew it by bringing Edwards’ theological insights into conversation with various spheres of contemporary philosophical discussion. The account of spiritual perception that emerges from this interdisciplinary dialogue is one that seeks to revise, update and deepen Edwards’ own thinking on the matter in five major ways. The book concludes by arguing that the capacity for spiritual and emotional perception of the supreme good is grounded upon a wisdom-like seminal virtue centred upon the incarnate Christ (i.e., Christocentric wisdom). Such wisdom, on the renewed account, is considered the psychological core of transforming grace and the foundational basis upon which all other Christian virtues are formed.

A critical engagement with the philosophical, political, hermeneutic and theological aspects of Ricoeur's thinking in response to 21st-century problems of social and political conflict.

Calvin@500 is an exercise in appreciative criticism and appropriation of the Reformer's work for church and society. The collection serves as an introduction to the life and thought of this sixteenth-century Reformer in his context. The book also traces Calvin's continuing legacy for political, economic, theological, spiritual, and inter-religious practices of our own time. The essays reflect the depth and breadth of Calvin scholarship from the sixteenth century to the present. They also reflect Calvin's own wide-ranging ministry: the authors are pastors, teachers, social justice workers, and theologians. Calvin@500 arose from two Canadian conferences on the occasion of the 500th anniversary of Calvin's birth.

Applying current narrative criticism to the study of the Apocalypse, Hongisto underscores the oral nature of the narrative vis-à-vis the roles of the readers/listeners. EXPERIENCING THE APOCALYPSE AT THE LIMITS OF ALTERITY probes the interplay of meaning creation as readers/listeners encounter the narrative. The author shows how readers/listeners alike partake in the narrative design and become constructors of the narrative, given their own life experiences. Thus, the overarching reading context assists in the creation of a narrativity for the text. The form of the Apocalypse along with its imagistic quality convey a message that is not primarily cognitive, but is delivered and grasped by a sense of alterity encompassing the imaginary world of the text and the real world of the readers/listeners.

Orthodox Christology maintains that Jesus Christ is both truly God and truly human. As such, he is the key to knowing both God and self. In a series of applications of christological anthropology, Mirrors of Self develops this epistemic premise in dialogue with a diversity of Christian and secular, historical and modern perspectives. Aspects of human personhood, including the ever-elusive self, gain greater clarity and significance in the light of Christ’s person and work. At the center of individual human subjectivity, we encounter a broken, sin-blinded self in need of renewal and release. What healing we find comes to us as Christ’s ecological presence works in and through others—the mirrors of self whose instrumental agency Christ employs in service to his own redemptive ends.