In this book, the author claims that modern western biblical scholarship, greatly influenced by extreme individualism, has not paid due attention to the corporate dimension of Pauline anthropoiogy. It investigates the following elements in Paul's letters in the light of his usage and background: (1) Paul's in Christ formula, (2) his comparison and contrast of Adam and Christ, (3) his concept of the church as the body of Christ and (4) as the temple, house, and building of God, and (5) his understanding of the sexual union as one flesh. The author insists that these elements, closely interwoven in concept and realistic in expression, indicate that Paul understands the risen Christ as a corporate person in whom all believers are included and the church as a corporate solidarity inclusive of both Christ and believers. Underlying this concept is, the author argues, Paul's assumption of the corporate solidarity of human existence. Paul views man not only as an individual but also as a corporate person whose existence extends in certain respects beyond his individual being to form corporate solidarity with others. This view of man both as an individual and corporate person, the author concludes, has significant implications for the rest of Pauline theology, particularly for his Christology, ecclesiology, and eschatology.
In this book Susan Grove Eastman presents a fresh and innovative exploration of Paul's participatory theology in conversation with both ancient and contemporary conceptions of the self. Juxtaposing Paul, ancient philosophers, and modern theorists of the person, Eastman opens up a conversation that illuminates Paul's thought in new ways and brings his voice into current debates about personhood.
A leading evangelical anthropologist/missiologist provides students of intercultural ministry with an understanding of worldview and a strategy for effective, long-term ministry.
This introduction to the field of cultural anthropology from a Christian perspective exposes students to the excitement and significance of human history and culture.
These reflections by a leading evangelical anthropologist reveal how insights from anthropology can help missionaries communicate biblical content without syncretism. The author advocates a trialogue uniting theology, anthropology, and missions in the work of worldwide evangelism.
In this thorough introduction to theological anthropology, Joshua Farris offers an evangelical perspective on the topic. Farris walks the reader through some of the most important issues in traditional approaches to anthropology, such as sexuality, posthumanism, and the image of God. He addresses fundamental questions like, Who am I? and Why do I exist? He also considers the creaturely and divine nature of humans, the body-soul relationship, and the beatific vision.
In this compact volume two of anthropology’s most influential theorists, Paul Rabinow and George E. Marcus, engage in a series of conversations about the past, present, and future of anthropological knowledge, pedagogy, and practice. James D. Faubion joins in several exchanges to facilitate and elaborate the dialogue, and Tobias Rees moderates the discussions and contributes an introduction and an afterword to the volume. Most of the conversations are focused on contemporary challenges to how anthropology understands its subject and how ethnographic research projects are designed and carried out. Rabinow and Marcus reflect on what remains distinctly anthropological about the study of contemporary events and processes, and they contemplate productive new directions for the field. The two converge in Marcus’s emphasis on the need to redesign pedagogical practices for training anthropological researchers and in Rabinow’s proposal of collaborative initiatives in which ethnographic research designs could be analyzed, experimented with, and transformed. Both Rabinow and Marcus participated in the milestone collection Writing Culture: The Poetics and Politics of Ethnography. Published in 1986, Writing Culture catalyzed a reassessment of how ethnographers encountered, studied, and wrote about their subjects. In the opening conversations of Designs for an Anthropology of the Contemporary, Rabinow and Marcus take stock of anthropology’s recent past by discussing the intellectual scene in which Writing Culture intervened, the book’s contributions, and its conceptual limitations. Considering how the field has developed since the publication of that volume, they address topics including ethnography’s self-reflexive turn, scholars’ increased focus on questions of identity, the Public Culture project, science and technology studies, and the changing interests and goals of students. Designs for an Anthropology of the Contemporary allows readers to eavesdrop on lively conversations between anthropologists who have helped to shape their field’s recent past and are deeply invested in its future.