"The Speeches & Table-Talk of the Prophet Mohammad" by Prophet Muhammad is a collection of speeches and conversations had by the founder of the Islamic religion. Through this book, readers are able to get a better understanding of the Quran and the foundations of Islam's holy texts as well as the principles held so dear by its followers. Today, this book continues to be a foundational part of Islamic teachings as well as classes that focus on world religions.
"Table talks" have long been a familiar genre of writing for jurists, theologians, politicians, and novelists. In this little volume, leading law and religion scholar John Witte offers thirty sage reflections on how to thrive in law school and in the legal profession; short commentaries on controversial matters of faith, freedom, and family; pithy sermons on difficult biblical texts about law and justice; and touching tributes to a few of his fallen heroes. Most of the thirty texts gathered here were made at seminar tables, academic roundtables, editorial tables, and Eucharist tables. Cast in avuncular form, these texts probe what makes life worth living, work worth doing, history worth reading, and Scripture worth heeding. They aim to provide inspiration and edification for readers at different stages of their lives.
In the past few decades there have been an increasing number of authors and movements that reject the classic Protestant understanding of justification (e.g., the New Perspective on Paul, Auburn Avenue Theology, the Renewal Movement, etc.). While the various proposals differ in many respects, they are generally united in their rejection of justification as a legal declaration made by the Father about the believer based on the work of the Son. In particular, among renewal (Pentecostal/Charismatic) authors, there have been several attempts to redefine justification, insisting that it is an umbrella term incorporating numerous redemptive ideas rather than a declaration of the believer’s righteousness. These attempts are in part rooted in the absence of any overt pneumatology in the doctrine’s typical formulation. One need only read the above sentences to see that there is no mention of the Holy Spirit. This book addresses these and other concerns, especially by renewal authors, and demonstrate that the doctrine is, in fact, pneumatologically informed, albeit latently rather than blatantly. As a result, there is no need to redefine the theology of the Reformers and their successors.
