Jesus is the man who made the West. What kind of man was he? Is he relevant to a modern world shaken by crises of meaning? The churches have mainly projected him as Jesus the carer and comforter, Jesus meek and mild, friend of the weak. This is Jesus the Good Shepherd, who preaches on sin and forgiveness. He is Lord and Saviour. But this church Jesus is not remotely like the existential hero portrayed in the first and most potent telling of his life-story — that of Mark. Mark’s Jesus is a lonely and restless, mysterious stranger. His mission is dark and obscure. Everything he tries fails. By the end there is no God, no loyal followers — just torture by crucifixion, climaxing in a colossal deathscream. The story closes without a resurrection from the dead. There is just an empty tomb, and three women fleeing in terror. The existential Jesus speaks today. He does not spout doctrine; he has no interest in sin; his focus is not on some after-life. He gestures enigmatically from within his own gruelling experience, inviting the reader to walk in his shoes. He singles out everybody’s central question: ‘Who am I?’ The truth lies within individual identity, resounding in the depths of the inner self. The existential Jesus is the West’s great teacher on the nature of being.

Jesus is the man who made the West. But is he relevant to a modern world shaken by crises of meaning? The churches have mainly projected Jesus as the carer and comforter; Jesus meek and mild, friend of the weak. This is Jesus the Good Shepherd, who preaches on sin and forgiveness. He is Lord and Saviour. But this Jesus is not remotely like the existential hero portrayed in the first and most potent telling of his life story — that of Mark. Mark’s Jesus is a lonely, restless, and mysterious stranger. His mission is dark and obscure. Everything he tries fails. By the end there are no loyal followers, and no God — just torture by crucifixion, climaxing in a colossal death-scream. The story closes without a resurrection from the dead. There is just an empty tomb, and three women fleeing in terror. The existential Jesus speaks today. He does not spout doctrine; he has no interest in sin or the afterlife. Instead, he singles out the universal question: ‘Who am I?’ The truth lies within individual identity, resounding in the depths of the inner self. The existential Jesus is the West’s great teacher on the nature of being.

Lived faith involves doctrines, evidences and rational coherence--but it includes much more. Philosopher Clifford Williams puts forth an argument as to why certain needs, desires and emotions have a legitimate place in drawing people into faith in God. Addressing the strongest objections to these types of grounds for faith, he shows how the personal and experiential aspects of belief play an important part in coming to faith and in remaining a believing person.

The earliest substantive sources available for historical Jesus research are in the Gospels themselves; when interpreted in their early Jewish setting, their picture of Jesus is more coherent and plausible than are the competing theories offered by many modern scholars. So argues Craig Keener in The Historical Jesus of the Gospels. In exploring the depth and riches of the material found in the Synoptic Gospels, Keener shows how many works on the historical Jesus emphasize just one aspect of the Jesus tradition against others, but a much wider range of material in the Jesus tradition makes sense in an ancient Jewish setting. Keener masterfully uses a broad range of evidence from the early Jesus traditions and early Judaism to reconstruct a fuller portrait of the Jesus who lived in history.

This volume critically engages with the work of the acclaimed Australian sociologist John Carroll. It makes the argument for a metaphysical sociology, which Carroll has proposed should focus on the questions of fundamental existence that confront all humans: ‘Where do I come from?’, ‘What should I do with my life?’ and ‘What happens to me when I die?’. These questions of meaning, in the secular modern West, have become difficult to answer. As contemporary individuals increasingly draw on their inner resources, or 'ontological qualities', to pursue quests for meaning, the key challenge for a metaphysical sociology concerns the cultural resources available to people and the manner in which they are cultivated. Through wide-ranging discussions which include, film, romantic love, terrorism and video games, Metaphysical Sociology takes up this challenge. The contributors include emerging and established sociologists, a philosopher, a renowned actor and a musician. As such, this collection will appeal to scholars of social theory and sociology, and to the general reader with interests in morality, art, culture and the fundamental questions of human existence.

What are the Gospels and what does it mean to read them? Warren Carter leads the beginning student in an inductive exploration of the New Testament Gospels, asking about their genre, the view that they were written by eyewitnesses, the early church traditions about them, and how they employ Hellenistic biography. He then examines the distinctive voice of each Gospel, describing the “tale about Jesus” each writer tells, then presenting likely views regarding the circumstances in which they were written, giving particular attention to often overlooked aspects of the Roman imperial setting. A sociohistorical approach suggests that Mark addressed difficult circumstances in imperial Rome; redaction criticism shows that Matthew edited traditions to help define identity in competition with synagogue communities in response to a fresh assertion of Roman power; a literary-thematic approach shows that Luke offers assurance in a context of uncertainty; an intertextual approach shows how John used Wisdom traditions to present Jesus as the definitive revealer of God’s presence to answer an ancient quest for divine knowledge. A concluding chapter addresses how the Gospels inform and shape our understanding of Jesus of Nazareth. Maps, images, sidebars, and questions for reflection add value to this student-friendly text.

Recent scholarship on the historical Jesus has rightly focused upon how Jesus understood his own mission. But no scholarly effort to understand the mission of Jesus can rest content without exploring the historical possibility that Jesus envisioned his own death. In this careful and far-reaching study, Scot McKnight contends that Jesus did in fact anticipate his own death, that Jesus understood his death as an atoning sacrifice, and that his death as an atoning sacrifice stood at the heart of Jesus' own mission to protect his own followers from the judgment of God.

In this seminal work, Frei considers the concepts of Jesus' identity and presence, maintaining that the logic of Christian faith requires that we begin with identity, not presence. Drawing on Ryles' philosophy, Frei argues that a person isÓ primarily what they say or do. Hence, theologians should not look for Jesus' essence by looking past the stories but must look to the stories themselves.

The Jewish Gospel of John is not, by any standard, another book on Jesus of Nazareth written from a Jewish perspective. It is an invitation to the reader to put aside their traditional understanding of the Gospel of John and to replace it with another one more faithful to the original text perspective. The Jesus that will emerge will provoke to rethink most of what you knew about this gospel. The book is a well-rounded verse-by-verse illustrated rethinking of the fourth gospel. Here is the catch: instead of reading it, as if it was written for 21 century Gentile Christians, the book interprets it as if it was written for the first-century peoples of ancient Israel. The book proves what Krister Stendahl stated long time ago: "Our vision is often more abstracted by what we think we know than by our lack of knowledge." Other than challenging the long-held interpretations of well-known stories, the author with the skill of an experienced tour guide, takes us to a seat within those who most probably heard this gospel read in the late first century. Such exploration of variety of important contexts allows us to recover for our generation the true riches of this marvelous Judean gospel. "A genuine apologetic is one that is true to the texts and the history, akin to the speeches of a defense attorney with integrity. Using the best of contemporary scholarship in first-century Judaic history and contributing much of his own, Dr. Eli Lizorkin-Eyzenberg has demonstrated that the Gospel of John is not an anti-Jewish, but a thoroughly Jewish book." Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, University of California, Berkeley "Dr. Lizorkin-Eyzenberg places the text of John's Gospel in its authentic context by examining the Dead Sea Scrolls, Philo, rabbinic literature, and suggesting innovative explanations for the nomenclature, 'the Jews.' His fresh analysis is sure to stir meaningful debate. His creative approach will make an enduring contribution to the discipline of New Testament studies." Brad Young, Professor of Biblical Literature in Judeao-Christian Studies, Oral Roberts University "For some time, research on the Gospels has suffered from stagnation, and there is a feeling that there is not much new that one can say. In light of this, Dr. Eli Lizorkin-Eyzenberg's new commentary on the Gospel of John, with its original outlook on the identity of the original audience and the issues at stake, is extremely refreshing." Ishay Rosen-Zvi, Head of the Talmud and Late Antiquity Department, Tel-Aviv University.

A Deep Dive into America's Complex Relationship with Jesus There's no denying America's rich religious background–belief is woven into daily life. But as Stephen Prothero argues in American Jesus, many of the most interesting appraisals of Jesus have emerged outside the churches: in music, film, and popular culture; and among Jews, Muslims, Buddhists, and people of no religion at all. Delve into this compelling chronicle as it explores how Jesus, the carpenter from Nazareth, has been refashioned into distinctly American identities over the centuries. From his enlistment as a beacon of hope for abolitionists to his appropriation as a figurehead for Klansmen, the image of Jesus has been as mercurial as it is influential. In this diverse and conflicted scene, American Jesus stands as a testament to the peculiar fusion of the temporal and divine in contemporary America. Equal parts enlightening and entertaining, American Jesus goes beyond being simply a work of history. It’s an intricate mirror, reflecting the American spirit while questioning the nation's socio-cultural fabric.