Christian engagement with economics tends to baptize preexisting sociopolitical perspectives, thereby assuming a predetermined metaphysical narrative. What happens when the story of the development of economics, told from an anthropological and sociological perspective, is juxtaposed with a biblical theology that focuses primarily on relationships? Wagenfuhr tests a theological method grounded in three kinds of relationships--Creator-creature, estrangement, and Reconciler-reconciled--by comparing these with a fourth relationship: the economic. He argues that economic relationships, and the worlds they create throughout history, are the fruit of relationships estranged from God. Much theology has committed itself to a metaphysic rooted in the reality of economics and has told a metaphysical story that tends to legitimize current sociopolitical realities. Wagenfuhr argues that reconciliation with God is entirely subversive to economic relationships. No economic relationship or system is established or justified by God, but neither does he reject them. Instead, the love of God in Christ speaks the economic language of a people, with a critical edge, leading to loving subversion of any and all economic relationships. This book argues for a robust theology that offers the post-Christendom church a renewed sense of the total scale of God's mission of reconciliation.

Plundering the Egyptians focuses on the study of the Old Testament at Westminster Theological Seminary from to 1998. More specifically, it presents the lives and academic labors of Robert Dick Wilson (1929-1930), Edward Joseph Young (1936-1968), Raymond Bryan Dillard (1969-1993), and Tremper Longman III (1981-1998). These featured scholars were highly influential in changing the shape of Old Testament studies at Westminster through the introduction of novel scholarly tools and ideas that reveal methodological and theological development. Their individual historical contexts, scholarly contributors, and interactions with historical-critical scholarship are presented and analyzed. Modifications in their respective methodologies are highlighted and often indicate significant shifts within the Old Princeton-Westminster trajectory from an anti-critical stance toward a position of openness toward historical-critical methodology and its conclusions. The implications of these shifts within Westminster are important because they mirror the current change and challenges in evangelicalism today. Book jacket.

As we survey the educational ruins around us, classical and Christian education appears to be an idea whose time has come again. More and more Christian parents are seeing the failures of modern education, and they are hungering for a substantive alternative, one that has been tested before and found to be good. Classical and Christian education presents them with such an alternative.

Christian engagement with economics tends to baptize pre-existing sociopolitical perspectives, thereby assuming a predetermined metaphysical narrative. What happens when the story of the development of economics, told from an anthropological and sociological perspective, is juxtaposed with a biblical theology that focuses primarily on relationships? Wagenfuhr tests a theological method grounded in three kinds of relationships: Creatorcreature,estrangement, and Reconciler-reconciled, by comparing these with a fourth relationship: the economic. He argues that economic relationships, and the worlds they create throughout history, are the fruit of relationships estranged from God. Much theology has committed itself to a metaphysic rooted in the reality of economics and his told a metaphysical story that tends to legitimize current sociopolitical realities. Wagenfuhr argues that reconciliation with God is entirely subversive to economic relationships. No economic relationship or system is established or justified by God; but neither does he reject them. Instead, the love of God in Christ speaks the economic language of a people, with a critical edge, leading to loving subversion of any and all economic relationships.This book argues for a robust theology that offers the post-Christendom church a renewed sense of the total scale of God's mission of reconciliation.

'It is a story full of drama, with the Nile, the pyramids and the Valley of the Kings as backdrop. That A World Beneath the Sands is also a subtle and stimulating study of the paradoxes of 19th-century colonialism is a bonus indeed.' - Tom Holland, GuardianWhat could be more exciting, more exotic or more intrepid than digging in the sands of Egypt in the hope of discovering golden treasures from the age of the pharaohs? Our fascination with ancient Egypt goes back to the ancient Greeks. But the heyday of Egyptology was undoubtedly the nineteenth and early twentieth centuries. This golden age of scholarship and adventure is neatly book-ended by two epoch-making events: Champollion's decipherment of hieroglyphics in 1822 and the discovery of Tutankhamun's tomb by Howard Carter and Lord Carnarvon a hundred years later.In A World Beneath the Sands, the acclaimed Egyptologist Toby Wilkinson tells the riveting stories of the men and women whose obsession with Egypt's ancient civilisation drove them to uncover its secrets. Champollion, Carter and Carnarvon are here, but so too are their lesser-known contemporaries, such as the Prussian scholar Karl Richard Lepsius, the Frenchman Auguste Mariette and the British aristocrat Lucie Duff-Gordon. Their work - and those of others like them - helped to enrich and transform our understanding of the Nile Valley and its people, and left a lasting impression on Egypt, too. Travellers and treasure-hunters, ethnographers and epigraphers, antiquarians and archaeologists: whatever their motives, whatever their methods, all understood that in pursuing Egyptology they were part of a greater endeavour - to reveal a lost world, buried for centuries beneath the sands.

God is radically dedicated to our ongoing growth in spiritual maturity and holiness. This is both glorious and terrifying. It is glorious because the Lord of heaven and earth is for us. But it is terrifying because we are idolaters. This means that when God brings greater redemption into our lives he also brings a death sentence to our fallen desires. In love, God will do whatever it takes - even tearing us to shreds if necessary - to replace our feeble pleasures with lasting desire for himself. Sadly, in our culture two false responses to suffering have become deeply embedded in the Church: deadly dualism and shallow stoicism. Each can effectively hijack God's good purpose in suffering. Torn to Heal equips us to understand and reject these false and self-defeating approaches to suffering, and to embrace God's good purpose in our trials.