Much of the contemporary discussion of the Jesus tradition has focused on aspects of oral performance, storytelling, and social memory, on the premise that the practice of communal reading of written texts was a phenomenon documented no earlier than the second century CE. Brian J. Wright overturns the premise that communal reading of written texts was a phenomenon documented no earlier than the second century CE by examining evidence for its practice in the first century.

Born out of the experiences of hundreds of thousands of women who Raechel and Amanda have walked alongside as they walk with the Lord, She Reads Truth is the message that will help you understand the place of God's Word in your life.

We read the Bible and interpret Scripture in order to live in grace-filled relation to God's divine purpose.When we approach the Bible as Scripture author, Joel Green, takes seriously the faith statement that the Bible is our Book; these scriptures are our Scripture. We are not reading someone else's mail--as though reading the Bible had to do foremost with recovering an ancient meaning intended for someone else and then translating its principles for use in our own lives. When we recall that we are the people of God to whom the Bible is addressed as Scripture, we realize that the fundamental transformation is not the transformation of an ancient message into a contemporary meaning, bur rather the transformation of our lives by means of God's Word. This means that reading the Bible as Scripture has less to do with what tools we bring to the task, however important these may be, and more to do with our own dispositions as we come to our engagement with Scripture. We come not so much to retrieve facts or to gain information, but to be formed and ultimately, transformed. Scripture does not present us with texts to be mastered but with a Word, God's Word, intent on mastering us, on shaping our lives.

Encounter Jesus Like Never Before through Eastern Eyes Throughout these pages, Ravi Zacharias and Abdu Murray invite readers to rediscover the cultural insights we often miss when we ignore the Eastern context of the Bible. They offer a refreshing picture of Jesus, one that appeals to Eastern readers and can penetrate the hearts and imaginations of postmodern Westerners. In Seeing Jesus from the East, Ravi Zacharias and Abdu Murray show us why a broader view of Jesus is needed - one that recognizes the uniquely Eastern ways of thinking and communicating found in the pages of the Bible. Zacharias and Murray capture a revitalized gospel message, presenting it through this Eastern lens and revealing its power afresh to Western hearts and minds. Incorporating story, vivid imagery, and the concepts of honor and shame, sacrifice, and rewards, Seeing Jesus from the East calls believers and skeptics, both Eastern and Western, to a fresh encounter with the living and boundless Jesus.

This introductory textbook approaches the study of intercultural communication from the field of international studies, focusing on issues of power, conflict, cooperation, and diplomacy.

After his martyrdom at the hands of the Gestapo in 1945, Dietrich Bonhoeffer continued his witness in the hearts of Christians around the world. His Letters and Papers from Prison became a prized testimony to Christian faith and courage, read by thousands. Now in Life Together we have Pastor Bonhoeffer's experience of Christian community. This story of a unique fellowship in an underground seminary during the Nazi years reads like one of Paul's letters. It gives practical advice on how life together in Christ can be sustained in families and groups. The role of personal prayer, worship in common, everyday work, and Christian service is treated in simple, almost biblical, words. Life Together is bread for all who are hungry for the real life of Christian fellowship.

With emancipation, a long battle for equal citizenship began. Bringing together the histories of religion, race, and the South, Elizabeth L. Jemison shows how southerners, black and white, drew on biblical narratives as the basis for very different political imaginaries during and after Reconstruction. Focusing on everyday Protestants in the Mississippi River Valley, Jemison scours their biblical thinking and religious attitudes toward race. She argues that the evangelical groups that dominated this portion of the South shaped contesting visions of black and white rights. Black evangelicals saw the argument for their identities as Christians and as fully endowed citizens supported by their readings of both the Bible and U.S. law. The Bible, as they saw it, prohibited racial hierarchy, and Amendments 13, 14, and 15 advanced equal rights. Countering this, white evangelicals continued to emphasize a hierarchical paternalistic order that, shorn of earlier justifications for placing whites in charge of blacks, now fell into the defense of an increasingly violent white supremacist social order. They defined aspects of Christian identity so as to suppress black equality—even praying, as Jemison documents, for wisdom in how to deny voting rights to blacks. This religious culture has played into remarkably long-lasting patterns of inequality and segregation.