George Lindbeck lamented that his most widely read work, The Nature of Doctrine, had often been read apart from his ecumenical focus. In this book, Shaun Brown seeks to provide a corrective to misreadings of Lindbeck’s work by focusing upon his “Israelology”—his emphasis upon the church and Israel as one elect people of God. While many Christians after the Holocaust have noted the harm that Supersessionism brought to the Jews, Lindbeck focuses upon the harm that supersessionism has brought to the church. He argues the appropriation of Israelhood by the church can bring intra-Christian ecumenical benefits. This work comes in two stages. In the first stage, undertaken while he was an observer at the Second Vatican Council, Lindbeck discusses a parallel between Israel and the church. The second stage, which begins in the late 1980s and continues through the end of his career, Lindbeck describes the church as “Israel-like” or “as Israel.”

This groundbreaking work lays the foundation for a theology based on a cultural-linguistic approach to religion and a regulative or rule theory of doctrine. Although shaped intimately by theological concerns, this approach is consonant with the most advanced anthropological, sociological, and philosophical thought of our times.

George Lindbeck wrote one of the most often read and debated theological works of the twentieth century, The Nature of Doctrine. Despite the work’s wide readership, few read the book considering his work as an ecumenist. In addition, few have read Lindbeck’s other writings. This work seeks to remedy this situation by providing (1) a context for understanding The Nature of Doctrine, (2) a corrective to misreadings of Lindbeck’s work, (3) an introduction to his broader corpus, and (4) some possible ways in which Lindbeck’s work can contribute to future ecumenical discussion and to Christian theological practice more broadly. It will do so by focusing upon several key roles or aspects of Lindbeck’s life and thought, from his understanding of his own Lutheran background and his participation in Lutheran-Catholic dialogue, to his training in medieval philosophy and theology and later work on the church as Israel.

Covenant and the People of God gathers twenty-four essays from friends and colleagues of Messianic Jewish theologian and New Testament scholar Mark S. Kinzer, in honor of his seventieth birthday. The essays are organized around two central themes that have animated Kinzer's work: the nature of the covenant and what it means to be the people of God. The volume includes fascinating discussions of some of the most sensitive areas related to Jewish-Christian dialogue, post-supersessionist interpretation of Scripture, and the theological shape of Messianic Judaism. Among the contributors are scholars working in North America, Europe, and Israel. They include: Gabriele Boccaccini, Douglas A. Campbell, Holly Taylor Coolman, Gavin D'Costa, Jean-Miguel Garrigues, Douglas Harink, Richard Harvey, Vered Hillel, Jonathan Kaplan, Daniel Keating, Amy-Jill Levine, Antoine Levy, Gerald McDermott, Michael C. Mulder, David M. Neuhaus, Isaac W. Oliver, Ephraim Radner, Jennifer M. Rosner, David J. Rudolph, Thomas Schumacher, Faydra L. Shapiro, R. Kendall Soulen, Lee B. Spitzer, and Etienne Veto.

This creates a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners: The writers of the 'wisdom literature' in ancient Israel and the Jewish community in Alexandria; and the philosophers and thinkers of the late-modern age, among them Derrida, Levinas, Kristeva, Ricoeur, and Arendt.

Examines the Roman Catholic roots of postliberal theology via conversations with three seminal postliberal theologians: George Lindbeck, David Burrell, and Stanley Hauerwas.

Old assumptions - rational, objectivist, absolutist - have for the most part given way to new outlooks, which can be grouped under the term postmodern. What does this new situation imply for the church and for Christian proclamation? Can one find in this new situation opportunity as well as dilemma? How can central biblical themes - self, world, and community - be interpreted and imagined creatively and concretely in this new context? Our task, Brueggemann contends, is not to construct a full alternative world, but rather to fund - to provide the pieces, materials, and resources out of which a new world can be imagined. The place of liturgy and proclamation is "a place where people come to receive new materials, or old materials freshly voiced, which will fund, feed, nurture, nourish, legitimate, and authorize a counterimagination of the world". Six exegetical examples of such a new approach to the biblical text are included.