In recent years, Paul has become the subject of renewed interest among political philosophers. These philosophers deploy Paul as a means to deconstruct late modern political issues such as liberalism, biopolitics, and sovereignty. However, these philosophers ultimately truncate Paul's message to fit nontheistic, materialist ends. Such an approach polarizes interpreters, often leading either to a full endorsement or full rejection. In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing or fully rejecting the new approach to Paul, Spaulding argues that Paul's message is both materialist and faithful to the Christian tradition. Spaulding critically utilizes both the new approach and recent studies in apocalyptic interpretations of Paul in order to articulate a Pauline political theology for our time. Pauline apocalyptic emphasizes the already disruptive nature of the incarnation, crucifixion, and resurrection of Jesus of Nazareth that wrests humanity from under the sovereignty of the fallen powers and places them under the Lordship of Christ. Apocalyptic is nourished by the promise of the eschatological hope of the not-yet-finished work of Christ. The church that follows the Lordship of Christ is called forth into being in the tension of the present Lordship of Christ and the not-yet transformation of the cosmos. Such a tension begets practices that form the political commitment of what philosopher Iris Murdoch calls the just and loving gaze, namely the central conviction that, in order to live good (political) lives, one must be taught to see.

In recent years, Paul has become the subject of renewed interest among political philosophers. These philosophers deploy Paul as a means to deconstruct late modern political issues such as liberalism, biopolitics, and sovereignty. However, these philosophers ultimately truncate Paul's message to fit nontheistic, materialist ends. Such an approach polarizes interpreters, often leading either to a full endorsement or full rejection. In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing or fully rejecting the new approach to Paul, Spaulding argues that Paul's message is both materialist and faithful to the Christian tradition. Spaulding critically utilizes both the new approach and recent studies in apocalyptic interpretations of Paul in order to articulate a Pauline political theology for our time. Pauline apocalyptic emphasizes the already disruptive nature of the incarnation, crucifixion, and resurrection of Jesus of Nazareth that wrests humanity from under the sovereignty of the fallen powers and places them under the Lordship of Christ. Apocalyptic is nourished by the promise of the eschatological hope of the not-yet-finished work of Christ. The church that follows the Lordship of Christ is called forth into being in the tension of the present Lordship of Christ and the not-yet transformation of the cosmos. Such a tension begets practices that form the political commitment of what philosopher Iris Murdoch calls the just and loving gaze, namely the central conviction that, in order to live good (political) lives, one must be taught to see.

Will the love of God save us all? In this book Thomas Talbott seeks to expose the extent to which the Western theological tradition has managed to twist the New Testament message of love, forgiveness, and hope into a message of fear and guilt. According to the New Testament proclamation, he argues, God's love is both unconditional in its nature and unlimited in its scope; hence, no one need fear, for example, that God's love might suddenly turn into loveless hatred at the moment of one's physical death. For God's love remains the same yesterday, today, and forever. But neither should one ignore the New Testament theme of divine judgment, which Talbott thinks the Western theological tradition has misunderstood entirely. He argues in particular that certain patterns of fallacious reasoning, which crop up repeatedly in the works of various theologians and Bible scholars, have prevented many from appreciating St. Paul's explicit teaching that God is merciful to all in the end. This second edition of Talbott's classic work is fully revised, updated, and substantially expanded with new material. ALSO AVAILABLE IN AUDIO FORMAT The Inescapable Love of God is also available as an unabridged audiobook wonderfully narrated by the actor George W. Sarris (running time: 11 hours and 2 minutes). The audiobook can be downloaded from christianaudio.com and Audible.

Overly concerned about what people think of you? Edward T. Welch uncovers the spiritual dimension of people-pleasing—what the Bible calls fear of man—and points the way through a true knowledge of God, ourselves, and others.

It's likely the most difficult problem in the Christian faith. It was a major reason that Bertrand Russell, John Stuart Mill, and countless others rejected Christianity. It was an ax that began to chip away at Charles Darwin's early faith. How could he accept that some of his closest relatives and loved ones would be spending an eternity in agonizing torment? Yet the Christian doctrine of an everlasting hell of unmitigated pain turns out to be completely unwarranted biblically. A close examination of the Bible demonstrates this, but it also rejects any form of universalism that trivializes personal obligations to God. The first edition of Flirting with Universalism looked at the biblical and philosophical evidence behind the various Christian views of the afterlife of those who reject their God: universalism, eternalism or traditionalism, and annihilationism. The second edition covers additional important arguments. It concludes by taking a position between universalism and traditionalism: God will forever honor the final choices of those who reject God, and yet, in the end, all things will be reconciled to God. The Bible affirms the goodness, justice, and love of God.

for every healthy tree bears good fruit --; Demand #28 : love your enemies--lead them to the truth --; Demand #29 : love your enemies--pray for those who abuse you --; Demand #30 : love your enemies--do good to those who hate you, give to the one who asks --; Demand #31 : love your enemies to show that you are children of God --; Demand #32 : love your neighbor as yourself,

Akeela, King of Liiria, was a young and idealistic scholar who was determined to bring peace to his kingdom—a land that had been plagued by war with the neighboring kingdom of Reec for decades. Lukien, the Bronze Knight of Liiria, had been taken in by the royal family when, at fourteen, he saved Akeela's life, but he'd never forgotten the brutal lessons of the streets he'd grown up on. A bond of loyalty stronger than blood linked these two men—but no two souls could be more different. And as Akeela and Lukien entered their enemy's stronghold on a mission of peace, neither man could forsee the turmoil this historic mission would wreak on their lives. For, to seal the peace, King Karis of Reec would bestow upon Akeela the hand of his charming, beautiful, and accomplished daughter Cassandra. But Cassandra hid a terrible secret. She was experiencing the first symptoms of a disease which would threaten her life and cause unimaginable strife for all who loved her. For Akeela and Lukien, the quest for Cassandra's salvation would overwhelm every bond of loyalty, every point of honor, every dream of peace. For only the magical amulets known as the Eyes of God could halt the progress of Cassandra's illness. But the Eyes of God would also open the way to a magical stronghold which could tear their world apart and redefine the very nature of their reality.