Pointing to the many contradictions between the Bible and the practice of the church, Jacques Ellul asserts in this provocative and stimulating book that what we today call Christianity is actually far removed from the revelation of God. Successive generations have reinterpreted Scripture and modeled it after their own cultures, thus moving society further from the truth of the original gospel. The church also perverted the gospel message, for instead of simply doing away with pagan practice and belief, it reconstituted the sacred, set up its own religious forms, and thus resacralized the world. Ellul develops several areas in which this perversion is most obvious, including the church's emphasis on moralism and its teaching in the political sphere. The heart of the problem, he says, is that we have not accepted the fact that Christianity is a scandal; we attempt to make it acceptable and easy--and thus pervert its true message. Ultimately, however, Ellul remains hopeful. For, in spite of all that has been done to subvert the message of God, the Holy Spirit continues to move in the world. Christianity, writes Ellul, never carries the day decisively against Christ.

Jacque Ellul blends politics, theology, history, and exposition in this analysis of the relationship between political anarchy and biblical faith. While he clarifies the views of each and how they can be related, his aim is not to proselytize either anarchists into Christianity or Christians into anarchy. On the one hand, suggests Ellul, anarchists need to understand that much of their criticism of Christianity applies only to the form of religion that developed, not to biblical faith. Christians, on the other hand, need to look at the biblical texts and not reject anarchy as a political option, for it seems closest to biblical thinking. After charting the background of his own interest in the subject, Ellul defines what he means by anarchy: the nonviolent repudiation of authority. He goes on to look at the Bible as the source of anarchy (in the sense of nondomination, not disorder), working through Old Testament history, Jesus' ministry, and finally the early church's view of power as reflected in the New Testament writings.

Assisted by a diverse mass media industry, American evangelicalism has been long plagued by consumerism, entrepreneurism, and social engineering. Churches and movements that carry the name of Christ have become projects of ambition and scandals in the public eye. Without fixing its dysfunctions, these ministry models have expanded to other parts of the world, reaping similar fruits of corruption, prejudice, and abuses. The alarm call of #MeToo and #ChurchToo movements since 2017 made it more urgent for the global body of Christ to inspect its pathological patterns. What kind of response does the #MeToo movement require of our public theology and leadership ethics? Sociologist Li Ma invites us to re-engage with biblical exegesis while being attentive to new mandates of God revealed from #MeToo. A creative Ellulian integration of sociological analysis and theology, Babel Church incisively reveals why American evangelicalism and its global projects have succumbed to the temptations of worldly power at the expense of vulnerable members in the body of Christ.

In spite of some scholars’ inclination to include the book of Jubilees as another witness to “Enochic Judaism,” the relationship of Jubilees to the apocalyptic writings and events surrounding the Maccabean revolt has never been adequately clarified. This book builds on scholarship on genre to establish a clear pattern among the ways Jubilees resembles and differs from other apocalypses. Jubilees matches the apocalypses of its day in overall structure and literary morphology. Jubilees also uses the literary genre to raise the issues typical of the apocalypses—including revelation, angels and demons, judgment, and eschatology—but rejects what the apocalypses typically say about those issues, subverting reader expectations with a corrected view. In addition to the main argument concerning Jubilees, this volume’s survey of what is fundamentally apocalyptic about apocalyptic literature advances the understanding of early Jewish apocalyptic literature and, in turn, of later apocalypses and comparable perspectives, including those of Paul and the Qumran sectarians.

Early Christianity developed in a world where moral significance was often judged based upon physical appearance alone. Exploring the manifestations of this ancient "science" of physiognomy, Parsons rightly shows how Greco-Roman society, and by consequence the author of Luke and Acts, was steeped in this tradition. Luke, however, employs these principles in his writings in order to subvert the paradigm. Using as examples the bent woman (Luke 13), Zacchaeus (Luke 18), the lame man (Acts 3-4), and the Ethiopian eunuch (Acts 8), Parsons shows that the Christian community--both early and present-day--is established only in the image of Jesus Christ.

Jacques Ellul (1912-1994) was one of the world's last great polymaths and one of the most important Christian thinkers of his time, engaging the world with a simplicity, sincerity, courage, and passion that few have matched. However, Ellul is an often misunderstood thinker. As more than fifty books and over one thousand articles bear his name, embarking on a study of Ellul's thought can be daunting. This book provides an introduction to Ellul's life and work, analysing and assessing his thought across the most important themes of his scholarship. Readers will see that his remarkably broad field of vision, clarity of focus, and boldly prophetic voice make his work worth reading and considering, rereading and discussing.

At what point does a theology become an ideology? How can a Christian distinguish the two? Jacques Ellul has always taken pains to differentiate them, but in this book he provides both a theoretical framework and important examples. Some popular theologies, particularly those that attempt to intertwine biblical theology with Marxist thought, fall into the trap of reaching "theological" conclusions by other means, Ellul believes, so that we cannot consider them as true theologies. From both a biblical-theological and sociopolitical perspective Ellul examines the attempt to relate Christianity to Marxist thought. By reviewing in detail several key Marxist-Christian books, Ellul exposes the weaknesses of so-called Marxist Christianity (which he says is neither Marxist nor Christian), and argues that the biblical perspective takes exception to all political power, leaving Christian anarchism as the realistic revolutionary option. The preface by translator Joyce Main Hanks provides an excellent introduction to the book, showing how it fits into Ellul's thought and how it relates to Ellul's previous work.

In Subversive Spirituality Peterson has gathered together a host of writings penned over the past twenty-five years that reflect on the overlooked facets of the spiritual life. Comprising occasional pieces, short biblical studies, poetry, pastoral readings, and interviews, this work captures the epiphanies of life with the pleasing pastoral style and inspiring depth of insight for which Peterson is well known. Peterson describes his book this way: "This gathering of articles and essays, poems and conversations, is a kind of kitchen midden of my noticings of the obvious in the course of living out the Christian life in the vocational context of pastor, writer, and professor. The randomness and repetitions and false starts are rough edges that I am leaving as is in the interests of honesty. Spirituality is not, by and large, smooth. I do hope, however, that these pieces will be found to be freshly phrased".

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.