At a time when the Western church is having to come to terms--painfully and often reluctantly--with its diminished social and intellectual status in the world following the collapse of Christendom, we find ourselves, as interpreters of Paul, increasingly impressed by the need to relocate his writings in their historical context. That is not a coincidence. The Future of the People of God is an attempt to make sense of Paul's letter to the Romans at the intersection of these two developments. It puts forward the argument that we must first have the courage of our historical convictions and read the text before Christendom, from the limited, shortsighted perspective of an emerging community that dared to defy the gods of the ancient world. This act of imaginative, critical engagement with the text will challenge many of our assumptions about Paul's "gospel of God," but it will also put us in a position to reconstruct an identity and purpose for the people of God after Christendom that is both biblically and historically coherent

This tried and tested introduction to Paul needs little introduction of its own. After considering Paul's importance and influence, and the important sources for the study of Paul, the volume covers the following key topics: the earliest period of Christianity - from Jesus to Paul; Paul's life before and after his 'conversion'; his individual letters; the major elements of his theology; his attitude to Israel and the Jewish law; perspectives on the Pauline assemblies, including their socio-economic location, meeting places, and attitudes towards women; and Paul's legacy in the New Testament and beyond. The volume has been revised throughout and fully updated with respect to bibliography, and to presenting the latest debates surrounding Paul's thought in a manageable format - including those around 'old' and 'new' perspectives, with a new section on the 'radical' new Jewish perspective, and those related to the socio-economic status and character of the Pauline assemblies. The helpful study questions and reading lists have also been revised.

Much has been written of late about what the apostle Paul really meant when he spoke of justification by faith, not the works of the law. This short study by Stephen Westerholm carefully examines proposals on the subject by Krister Stendahl, E. P. Sanders, Heikki Raisanen, N. T. Wright, James D. G. Dunn, and Douglas A. Campbell. In doing so, Westerholm notes weaknesses in traditional understandings that have provoked the more recent proposals, but he also points out areas in which the latter fail to do justice to the apostle. Readers of this book will gain not only a better grasp of the ongoing theological debate about justification but also a more nuanced overall understanding of Paul.

A thorough and attractively written analysis of the issues in one of the most important of early Christian documents.

With a scholar's mind and a pastor's heart, N. T. Wright helps us learn from Paul's writing in Phillippians the art of seeing God's purposes working out through problems and difficulties, and deepen our own confidence in God's power. Includes eight sessions for group or personal study.

In this important study Hays argues against the mainstream that any attempt to account for the nature and method of Paul's theological language must first reckon with the centrality of narrative elements in his thought. Through an in-depth investigation of Galatians 3:1-4:11, Hays shows that the framework of Paul's thought is neither a system of doctrines nor his personal religious experience but the "sacred story" of Jesus Christ.

Originally presented as the author's thesis (Ph. D.)--University of Oxford, 1984. Includes bibliographical references (pages 232-244) and index.

Few, if any, thinkers and writers today would have the imagination, the breadth of knowledge, the literary skill, and-yes-the audacity to conceive of a powerful, secular alternative to the Bible. But that is exactly what A.C. Grayling has done by creating a non-religious Bible, drawn from the wealth of secular literature and philosophy in both Western and Eastern traditions, using the same techniques of editing, redaction, and adaptation that produced the holy books of the Judaeo-Christian and Islamic religions. The Good Book consciously takes its design and presentation from the Bible, in its beauty of language and arrangement into short chapters and verses for ease of reading and quotability, offering to the non-religious seeker all the wisdom, insight, solace, inspiration, and perspective of secular humanist traditions that are older, far richer and more various than Christianity. Organized in 12 main sections----Genesis, Histories, Widsom, The Sages, Parables, Consolations, Lamentations, Proverbs, Songs, Epistles, Acts, and the Good----The Good Book opens with meditations on the origin and progress of the world and human life in it, then devotes attention to the question of how life should be lived, how we relate to one another, and how vicissitudes are to be faced and joys appreciated. Incorporating the writing of Herodotus and Lucretius, Confucius and Mencius, Seneca and Cicero, Montaigne, Bacon, and so many others, The Good Book will fulfill its audacious purpose in every way.