Many, who correctly exalt the preeminence of Christ in their theology, may yet oppose His preeminence with their priorities. Our priorities reveal our portion, and location does not change that portion. For the psalmist declared the preeminence of Christ in both heaven and earth: Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee. (Ps. 73:25) Whenever there are two things that are good, the believer who has his priorities aligned with the kingdom never rejects the lesser but always prefers the better. And when one of these is finite and the other infinite, there must be no competition in his choice. Since Christ is preeminent in creation, cosmic preeminence must be infinitely higher in our affections than cosmic redemption. The new view on heaven is popular because it legitimizes the priorities of a consumer culture by always emphasizing the latter while merely including the former. While both are equally true, they are not truly equal. The priority of the beatific vision is evidenced by the superiority of its object. Therefore, we should always emphasize the former without failing to mention the latter. Once creation and redemption are paired together in our priorities, the preeminence of Christ slowly becomes less important, and how to gain and/or enjoy creation is always the primary emphasis, both in this life and the next. Like Christ, we must differentiate between His kingdom and all those things that are merely added unto us in this life and on the future new earth. With the Kingdom clearly in view, we must prioritize that mandate (Great Commission) through which Christ has chosen to extend His kingdom and work of redemption in the world. The Creation Mandate given before the Fall, like all the commands, is not redemptive in nature, and the church is the only society of the redeemed. Our new identity in Christ, without eliminating, infinitely supersedes our creation identity, simply because Christ infinitely supersedes all creation in worth. The problem with exchanging the Great Commission with the Cultural Mandate is that the present mission of Christ to build His church becomes secondary to His work of providence in culture; the power of the gospel becomes secondary to the power of our example and moral influence on society and culture, and the preeminence of Christ is no longer based on His person and work but on the success of our work among people. We always proclaim what we are, wrote Martyn Lloyd-Jones, by our priorities.

The work of John Howard Yoder has become increasingly influential in recent years. Moreover, it is gaining influence in some surprising places. No longer restricted to the world of theological ethicists and Mennonites, Yoder has been discovered as arefreshing voice by scholars working in many other fields. For thirty-five years, Yoder was known primarily as an articulate defender of Christian pacifism against a theological ethics guild dominated by the Troeltschian assumptions reflected in thework of Walter Rauschenbusch and Reinhold and Richard Niebuhr. But in the last decade, there has been a clearly identifiable shift in direction. A new generation of scholars has begun reading Yoder alongside figures most often associated with post-structuralism, neo-Nietzscheanism, and post-colonialism, resulting in original and productive new readings of his work. At the same time, scholars from outside of theology and ethics departments, indeed outside of Christianity itself, like Romand Coles and Daniel Boyarin, have discovered in Yoder a significant conversation partner for their own work. This volume collects some of the best of those essays in hope of encouraging more such work from readers of Yoder and in hopes of attracting others to his important work.

Another fascinating book by the author of Brunelleschi’s Dome and Michelangelo and the Pope’s Ceiling: a saga of artistic rivalry and cultural upheaval in the decade leading to the birth of Impressionism. If there were two men who were absolutely central to artistic life in France in the second half of the nineteenth century, they were Edouard Manet and Ernest Meissonier. While the former has been labelled the “Father of Impressionism” and is today a household name, the latter has sunk into obscurity. It is difficult now to believe that in 1864, when this story begins, it was Meissonier who was considered the greatest French artist alive and who received astronomical sums for his work, while Manet was derided for his messy paintings of ordinary people and had great difficulty getting any of his work accepted at the all-important annual Paris Salon. Manet and Meissonier were the Mozart and Salieri of their day, one a dangerous challenge to the establishment, the other beloved by rulers and the public alike for his painstakingly meticulous oil paintings of historical subjects. Out of the fascinating story of their parallel careers, Ross King creates a lens through which to view the political tensions that dogged Louis-Napoleon during the Second Empire, his ignominious downfall, and the bloody Paris Commune of 1871. At the same time, King paints a wonderfully detailed and vivid portrait of life in an era of radical social change. When Manet painted Dejeuner sur l’herbe or Olympia, he shocked not only with his casual brushstrokes but with his subject matter: top-hatted white-collar workers (and their mistresses) were not considered suitable subjects for ‘Art.’ Ross King shows how, benign as they might seem today, these paintings changed the course of history. The struggle between Meissonier and Manet to see their paintings achieve pride of place at the Salon was not just about artistic competitiveness, it was about how to see the world. Full of fantastic tidbits of information and a colourful cast of characters that includes Baudelaire, Courbet and Zola, with walk-on parts for Monet, Renoir, Degas and Cezanne, The Judgment of Paris casts new light on the birth of Impressionism and takes us to the heart of a time in which the modern French identity was being forged.

Using the text of the New Testament, this engaging study criticallyexamines the traditional portrait of Jesus as an apolitical figure and clarifies the true impact of Jesus' life, work, and teachings on his disciples' social behavior. This second edition is updated and expanded. Copyright © Libri GmbH. All rights reserved.

Metamodern Morning Angst and Other Horrors combines speculative with general poetry starting with ghosts and hauntings; moving to loss, grief, sorrow and healing; morphing into metamorphosis and change; playing with Lovecraftian cosmic horror; and landing with a mix a eclectic speculative poems and musings.

Virtually all Christians recognize the centrality of the Bible to their faith. Yet many Christians misquote and misapply Scripture regularly. Often those who are most passionate about the authority of the Bible are at the greatest loss when it comes to understanding its message clearly and applying it faithfully. Professor Manfred Brauch believes this kind of mistaken interpretation and application of Scripture is a detriment to the integrity of our Christian witness and contributes to profound misunderstandings in Christian belief and practice. In this practical book written with the non-specialist in mind, Manfred Brauch identifies and corrects a number of basic errors that interpret and apply biblical texts in ways that distort their meaning and message. Chapters explore issues of context, genre, consistency, author intent and other important considerations, addressing not just the act of interpretation, but also the attitudes behind the ways we choose to apply Scripture. Whether you lead a Bible study or small group, are a pastor or Sunday school teacher, are engaged in biblical study at a college or seminary, or are just an everyday Christian who wants to understand how to interpret God's Word well and recognize good interpretation (or the lack therof) when you encounter it, this important book will be an invaluable guide.

By far the best collection of sources to introduce readers to Renaissance humanism in all its many guises. What distinguishes this stimulating and useful anthology is the vision behind it: King shows that Renaissance thinkers had a lot to say, not only about the ancient world--one of their habitual passions--but also about the self, how civic experience was configured, the arts, the roles and contributions of women, the new science, the 'new' world, and so much more. --Christopher S. Celenza, Johns Hopkins University

The dream of restoring primitive Christianity lies close to the core of the identity of some American denominations---Churches of Christ, Latter-day Saints, some Mennonites, and a variety of Holiness and Pentecostal denominations. But how can a return to ancient Christianity be sustained in a world increasingly driven by modernization? What meaning might such a vision have in the modern world? Twelve distinguished scholars explore these and related questions in this provocative book.

Imperial ceremony was a vital form of self-expression for late antique society. Sabine MacCormack examines the ceremonies of imperial arrivals, funerals, and coronations from the late third to the late sixth centuries A.D., as manifest in the official literature and art of the time. Her study offers us new insights into the exercise of power and into the social, political, and cultural significance of religious change during the Christianization of the Roman world.