The last century of scholarship on the Old Testament citations in the Gospel of John has concentrated almost exclusively upon source-critical or redaction-critical issues with the aim of determining the Christological import of the citations. The current book brings a narrative-rhetorical methodology to bear upon the seven explicit Scriptural citations in the Gospel's 'Book of Signs' (1:19-12:50) that are prefaced by a distinct introductory formula (1:19-12:15). These citations are each addressed to, or imply, a particular textual audience, namely, 'the Jews'. This book argues that as such the citations do not merely have Christological significance but function at the narrative level to encourage an ideal reader to construct a particularly negative characterization of 'the Jews'.

This radical new translation conveys the early Christian scriptures in the idiom of today. It follows principles of cultural and contextual translation, and returns to the selection of books the the early Church held in highest esteem.

"It was a wooden box, simply made. 'I guess you could call it my war chest,' Grandpa said. As the children peered into the box, they saw many small figures-animals, people, and objects of all kinds. A number of them were carved from wood."

Originally published: Oxford: Lion, 2003.

A unique contribution to the God/religion debate: a scientific take on the Bible that doesn't take sides. Many of the subjects studied by physicists or by biologists are found in the texts of the world's religions: the origins of the universe, of life and of mankind; fate, sex, age and death; and the prospects of eternal life or of fiery doom. The Bible is a handbook for understanding Nature and, in its own way, it succeeds. As a factual account, of course, it is out of date, but many of its statements can be rephrased in modern terms. Distinguished geneticist Steve Jones has done that: written a rivetingly accessible work on recent advances in our understanding of ourselves, using the Bible as a framework. His narrative is structured around the Good Book's grand themes, from Genesis to Revelations, and weaves a series of unexpected facts into a coherent whole. The struggle of rationalism with its opposite has, after decades of torpor, returned to centre stage. Polemics against and in favour of religion and atheism fill the shelves. Instead of adding to that pile, Steve Jones stands back and take a fresh look at that issue in a volume that is not an attack or a defence but which explores scriptural motifs--Creation, the Garden of Eden, original sin, the Exodus, virgin birth, the Resurrection, and the Last Judgment--using the methods and results of the latest scientific research. It is a remarkably quick jump, shows Professor Jones, from Adam to astrophysics. Although some of the questions raised are beyond the capabilities of science, at least a scientist can ask them in a new way. Steve Jones shows there is a better route to understanding the universe than through doctrine.

Retells the story of Michal, King David's first wife, and interweaves it with the the story of the author's own experiences as a survivor of the Holocaust.

Is the typical didactic sermon still an adequate vehicle for communicating essential biblical truth? In this provocative and enlightening volume, Larry Lange contends that story sermons are a far more effective way to proclaim the Good News in a modern world that largely communicates through narrative-driven multimedia spectacle. The powerful stories in the Bible don't need to be turned into morals or ideas to convey the gospel. But because they were composed in a radically different cultural context, they may require additional explanation or interpretation to make them relevant for contemporary audiences. So how can a preacher add narrative elements to these stories without diminishing their dramatic impact or changing their meaning? Retelling The Story outlines an innovative process for retelling biblical stories that utilizes fictional elements and contexts yet remains faithful to the scriptural text. Several creative and homiletical issues are comprehensively examined, and six sample sermons are included to illustrate various aspects of this process at work. Inject exciting new life into the old, old story with this primer for developing dramatic sermons that touch hearts and minds and souls. Lange's book is very well connected to recent homiletical literature, is well researched, deeply biblical, and creatively challenging. Parish pastors will benefit from this clear and brief presentation of biblical retelling. Richard A. Jensen Carlson Professor of Homiletics emeritus Lutheran School of Theology at Chicago Larry Lange and his wife, Julie Wrubbel-Lange, serve as the pastors of Grace Lutheran Church in Green Bay, Wisconsin. Lange is a graduate of Carthage College (B.A.), the University of Wisconsin-Milwaukee (M.A.), the Lutheran School of Theology at Chicago (M.Div.), and the Association of Chicago Theological Schools (D.Min.).

What would the earliest stories of the Bible be like without an angry God smiting humans with floods, fire, frogs, and brimstone? They might become the story of a mother surviving a snake bite and a dangerous pregnancy. Architects and dreamers building towers and boats to save themselves from the harsh desert. A doctor who obsessively cleans. Young gay lovers seeking refuge in the sanctuary cities of Sodom and Gomorrah. Estranged brothers planning ten terrorist attacks to free their people from slavery. Without an angry God, the Bible might become a fictional collection of stories about deeply human men, women, and children from a small nomadic tribe deserted in an ancient Hebrew desert.

Erich S. Gruen investigates a remarkable phenomenon in religious and literary history: the freedom with which Jewish writers in antiquity retold and recast, sometimes distorted or bypassed, biblical narratives that ostensibly had the status of sacred texts. Gruen asks the question of what prompted such tampering with tales that carried divine authority, and what implications this widespread practice of liberal revising had for attitudes toward the sacrality of the scriptures in general. Gruen focuses upon writings of the Second Temple period, an era of the deep integration of Jewish history and the Greco-Roman world. Gruen brings to the task the training of a classicist and ancient historian rather than that of a biblical textual critic or a rabbinics scholar, not pursuing the commentaries of the later rabbis with their very different approaches, methods, and goals. As such, Gruen's emphasis rests upon narrative rather than legal matters, the haggadic rather than the halakhic. The former lends itself most readily to the creative instincts of the re-tellers.

That readers and biblical texts are somehow linked in a mutually transformative relationship is hardly a novel perception, especially in contexts where the Christian Bible has been received as normative Scripture for faithful worship and living. This study focuses on an aspect of this relationship and wrestles with it not only in theory, but also in practice by asking: How may a reader who wishes to read the Christian Bible as Scripture well today be formed; and how may interpretations of Scripture themselves inform such concern? Vincent Ooi begins by showing that such concern is not only contemporary but integral to Christian traditions of reading Scripture, and that it is only recently receiving some renewed scholarly attention. He reviews some of these recent works before setting out his own approach from the perspective of theological interpretation of Scripture. He then demonstrates his approach via close exegetical engagement with three biblical texts, namely Nehemiah 9:6-37, Ezekiel 20:5-32, and Acts 7:2-60, which offer different inner-canonical readings of Scripture in the form of distinctive retellings of Israel's story. He first considers how these texts portray readers of Scripture and use scriptural traditions in relation to the wider context of the Christian canon; he then discusses what they, individually and in concert, might suggest as significant for shaping readers seeking to faithfully appropriate Scripture today. The posture of prayer, the pulse of liturgy, and the patterning of Christ are among the things proposed as formatively significant.