Who will speak for Hagar or Isaac or Sarah or the daughters of Lot? With an interpretive trajectory that moves from the margin to the center, this book gives voice to the marginalized and voiceless in the Abraham Narratives. Further, this approach is based on the premise that there is a continuum of power in the various characters in these narratives and that the most powerful are those who are lodged at the center while those with the least power are on the margin or beyond. The intent of this study is to direct and perhaps re-direct our attention to the text and with fresh eyes seek a sometimes radical realignment of roles and power. It is true that many of the characters focused on in this book are women. This is not, however, only a book about women, though clearly women are the principal characters on the margin.

Who will speak for Hagar or Isaac or Sarah or the daughters of Lot? With an interpretive trajectory that moves from the margin to the center, this book gives voice to the marginalized and voiceless in the Abraham Narratives. Further, this approach is based on the premise that there is a continuum of power in the various characters in these narratives and that the most powerful are those who are lodged at the center while those with the least power are on the margin or beyond. The intent of this study is to direct and perhaps re-direct our attention to the text and with fresh eyes seek a sometimes radical realignment of roles and power. It is true that many of the characters focused on in this book are women. This is not, however, only a book about women, though clearly women are the principal characters on the margin.

Groans of the Spirit constitutes a rousing challenge to mainline churches and their practice of preaching. In this inventive work, Timothy Slemmons calls preachers beyond the formalism of the New Homiletic, and beyond the ethical proposals that have arisen in the frustrated struggle to transcend it, and toward what the author calls a "penitential" (reformed) homiletic. This new homiletical proposal is distinctive in that it faithfully adheres to the Christological content of preaching, finds its inspiration in the promise of the real presence of Christ, and trusts in the ministry of the Holy Spirit, from whom alone the power for the renewal of the mainline church shall come. This book includes a thorough reconsideration of the "infinite qualitative difference" between God and humanity in Barth's thought, an important critique of Gadamer's reception of Kierkegaard's concept of contemporaneity, an undelivered lecture on the content of preaching, and two sermons that illustrate Slemmons's important proposals. Groans of the Spirit is a long-considered, calculated, and overdue break with conventional hermeneutics that proposes a vital homiletical pneumatology, which draws the art of the sermon out of the ghetto of mere rhetoric and presents it as it truly is: as theological reflection of the first order, the church's primary language of faith.

Was Jesus a public figure? A political figure? Yes, according to Luke's gospel, Jesus was a Christ who was both public and political. Recent developments in the theory and practice of the study of space have provided tools to classify ancient social-spatial spheres with greater nuance and depth. A broad survey of literary and archaeological resources in the ancient world, as well as an in-depth look at Plutarch's Political Precepts and Philostratus's Life of Apollonius, reveals that the familiar dichotomy of public and private does not suffice to describe the Hellenistic-Roman milieu that shaped the author and audience of the third gospel. This study employs social-spatial analysis to explore how Luke uses the power of place to portray Jesus frequently engaging the unofficial public sphere and local politics, specifically in 18:35--19:43--the public healing of the blind beggar, the unexpected impact of Zacchaeus's hospitality, the political implications of the parable of the king and his subjects, and the publicity and politics of Jesus' entry into Jerusalem. The result is an illuminating look at the overall spatial character of Luke's gospel, the development of Christianity in the latter half of the first century, and the role of place in contemporary Christianity.

Christians have sometimes professed that the church ought to be "in the world but not of it," yet the meaning and significance of this conviction has continued to challenge and confound. In the context of persecution, Christians in the ancient world tended to distance themselves from the social and civic mainstream, while in the medieval and early modern periods, the church and secular authorities often worked in close relationship, sharing the role of shaping society. In a post-Christendom era, this latter arrangement has been heavily critiqued and largely dismantled, but there is no consensus in Christian thought as to what the alternative should be. The present collection of essays offers new perspectives on this subject matter, drawing on sometimes widely disparate interlocutors, ancient and modern, biblical and "secular." Readers will find these essays challenging and thought-provoking.

The ecclesial base communities (CEBs) emerged in the wake of Latin American liberation theology and are often referred to as "the church of the poor." This book, however, addresses whether or not CEBs are indeed the church of the poor today. It is an open question if Pentecostalism has in fact become the new church of the poor. This one-year ethnographic study of both movements in a marginalized barrio in Cuernavaca, Mexico aims to answer this question.

The stories of Hagar, Dinah, and Tamar stand out as strangers in the ancestral narrative. They deviate from the main plot and draw attention to the interests and fates of characters who are not a part of the ancestral family. Readers have traditionally domesticated these strange stories. They have made them "familiar"--all about the ancestral family. Thus Hagar's story becomes a drama of deselection, Shechem and the Hivites become emblematic for ancestral conflict with the people of the land, and Tamar becomes a lens by which to read providence in the story of Joseph. This study resurrects the question of these stories' strangeness. Rather than allow the ancestral narrative to determine their significance, it attends to each interlude's particularity and detects ironic gestures made toward the ancestral narrative. These stories contain within them the potential to defamiliarize key themes of ancestral identity: the ancestral-divine relationship, ancestral relations to the land and its inhabitants, and ancestral self-identity. Perhaps the ancestral family are not the only privileged partners of God, the only heirs to the land, or the only bloodline fit to bear the next generation.