How did the first Christians interpret the death of Christ? This volume sets out to construct some of the Jewish and Greco-Roman patterns of thought which were initially utilised to express the meaning of the crucifixion.

How did the first Christians interpret the death of Christ? The answer lies within the earliest Christian documents, primarily within the Pauline letters. Before the users of a modern language could hope to come near an adequate description of what was expressed in these Greek texts of the first Christians, they have to deconstruct layers of later dogmatic interpretation. They need to keep to descriptive terminology reflecting the Greek of the sources and to trace the origin of the metaphoric language early Christians like Paul used. This volume sets out to construct some of the Jewish and Greco-Roman patterns of thought which were initially utilised to express the meaning of the death of Christ.

A fresh exploration of atonement, rooted in the theology of trust Atonement—the restoration of right relationship with God, which God has made possible for humanity through Christ—is the good news of Christianity. How ought Christians think about the epicenter of salvation history? Teresa Morgan takes up this longstanding question and—in a significant departure from both classical and modern theologians—proposes new answers that are rooted in the concept of trust (pistis). Weaving together exegesis and theology, sociology and psychology, Morgan defines atonement as the restoration of trust between God and humanity through the trust and trustworthiness of Jesus Christ. Her model has important implications for Christians’ understanding of sin, suffering, and the possibility of forgiveness and restoration of trust among human beings.

While many books are written on Jesus’ death, a gap exists in writings about the theological significance of a believer’s death, particularly in imitation of Jesus’. Paul, as a first apostolic witness who talked frequently about his own death, serves as a foundational model for how believers perceive their own death. While many have commented about Paul’s stance on topics such as forensic righteousness and substitutionary atonement, less is written about Paul’s personal experience and anticipation of his own death and the merit he assigned to it. Paul and His Mortality: Imitating Christ in the Face of Death explores how Paul faced his death in light of a ministry philosophy of imitation: as he sought to imitate Christ in his life, so he would imitate Christ as he faced his death. In his writings, Paul acknowledged his vulnerability to passive death as a mortal, that at any moment he might die or come near death. He gave us some of the most mournful and vitriolic words about how death is God’s and our enemy. But he also spoke openly about choosing death: “My aim is to know him . . . to be like him in his death.” This study seeks to show that Paul embraced death as a follower and imitator of Christ because the benefits of a good death supersede attempts at self-preservation. For him, embracing death is gain because it is honorable, because it reflects ultimate obedience to God, and because it is the reasonable response for those who understand that only Jesus’ death provides atonement. Studying mortality is paradoxically a study of life. Peering at the prospect of life’s end energizes life in the present. This urgency focuses on living with mission in step with God, the Creator and Sustainer of life, who is rightly referred to as Life itself. By focusing on mortality, we focus on Paul’s theology of life in its practical aspects, in particular, living life qualitatively, aware of God’s kingdom and mission and our limited quantity of days.

Jonathon Lookadoo guides readers through the early Christian apocalypse known as the Shepherd of Hermas, providing a clear overview of the numerous literary, historical, and theological insights that this text contains for those researching early Christianity. Dividing his exploration into two sections, Lookadoo first introduces the Shepherd by providing an overview of the text to those with limited familiarity, while also focusing on critical issues such as authorship, date, and the Shepherd's complex manuscript tradition and reception history. He then moves to examine the interpretation of particular passages in detail, and by close exploration of theological and literary features he is able to contextualize the Shepherd alongside contemporary contexts. This volume covers the important thematic issues in the Shepherd, and also provides a fresh perspective that arises from a thoroughly textual focus; in so doing, Lookadoo enables readers to engage both with the Shepherd itself and the scholarship that surrounds the text.