The Myth of a Gentile Galilee is the most thorough synthesis to date of archaeological and literary evidence relating to the population of Galilee in the first-century CE. The book demonstrates that, contrary to the perceptions of many New Testament scholars, the overwhelming majority of first-century Galileans were Jews. Utilizing the gospels, the writings of Josephus, and published archaeological excavation reports, Mark A. Chancey traces the historical development of the region's population and examines in detail specific cities and villages, finding ample indications of Jewish inhabitants and virtually none for gentiles. He argues that any New Testament scholarship that attempts to contextualize the Historical Jesus or the Jesus movement in Galilee must acknowledge and pay due attention to the region's predominantly Jewish milieu. This accessible book will be of interest to New Testament scholars as well as scholars of Judaica, Syro-Palestinian archaeology, and the Roman Near East.

Bird argues that Jesus was attempting to achieve and enact the restoration of Israel, and in continuity with other strands of Jewish belief, Jesus conceived of the restoration of Israel as resulting in the salvation of the gentiles. Jesus' mission was Israel-centric, but he espoused a view of restoration that was indebted to certain strands of Israel's sacred traditions where the gentiles are implicit beneficiaries of Israel's salvation. Since this restoration was already being partially realized in Jesus' ministry, it was becoming possible for gentiles to begin sharing in Israel's salvation in the present. Additionally, Jesus understood himself and his followers to be the new temple and the vanguard of the restored Israel who would appropriate for themselves the role of Israel and the temple in being a light to the nations. Thus, a gentile mission has its germinal roots in the aims and intentions of Jesus and was developed in a transformed situation by adherents of the early Christian movement.

An exhaustive and critical reevaluation of all artifacts pertaining to the archaeology of Nazareth shows that the site was not inhabited at the time Jesus Of Nazareth and his family should have been living there.

Confronts the "legendary Jesus" case, showing how the Synoptic Gospels are the most historically probable representation of the actual Jesus of history.

The introduction to this new guide sets out the sources (Graeco-Roman, Jewish and Christian), noting the problems connected with them, paying particular attention to the nature of the gospels, and the Synoptic versus the Johannine tradition. A substantial section will discuss scholarship on Jesus from the nineteenth century to the explosion of works in the present day, introducing and explaining the three different 'quests' for the historical Jesus. Subsequent chapters will analyse key themes in historical Jesus research: Jesus' Galilean origins; the scope of his ministry and models of 'holy men', particularly that of prophet; Jesus' teaching and healing; his trial and crucifixion; the highly contentious question of his resurrection; and finally an exploration of the links between the Jesus movement and the early church. Throughout, the (often opposing) positions of a variety of key scholars will be explained and discussed (eg. Sanders, Crossan, Dunn, Wright, Brown).

Today the "land of promise" is a spark in the tinder dry atmosphere of Middle Eastern affairs. Events there continue to wield influence among peoples and in places well beyond the region itself. This raises for Christians the acute theological problem of how to relate to the "land of promise" today and in light of the land of the Bible. Our hope is that this volume of essays will contribute to a more informed and theologically coherent response to the "Land of Promise." It is offered here in the name of peace for all peoples in that place and among those who continue to look to her as a place of promise.

Global realities of human inequality, poverty, violence and ecological destruction call for a twenty-first-century Christian response which links cross-cultural and interreligious cooperation for change to the Gospel. This book demonstrates why just action is necessarily a criterion of authentic Christian theology, and gives grounds for Christian hope that change in violent structures is really possible. Lisa Sowle Cahill argues that theology and biblical interpretation are already embedded in and indebted to ethical-political practices and choices. Within this ecumenical study, she explores the use of the historical Jesus in constructive theology; the merits of Word and Spirit Christologies; the importance of liberation and feminist theologies as well as theologies from the global south; and also the possibility of qualified moral universalism. The book will be of great interest to all students of theology, religious ethics and politics, and biblical studies.