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The author of this passage suggests that hospitality is at the heart of both Christianity and politics. They draw on the writing of Martin Luther, who argues that Christians do not live in themselves but in Christ and their neighbor. This paper invites us to consider that Christian relationships should not be individualistic, as this removes them from the community and movement that Jesus established. Rather, Christians must act collectively to combat societal issues and oppression. By choosing to get involved civically, whether through elections, community organizing, or advocacy, individuals can choose to side with either self‐interest or radical hospitality. The author suggests that choosing radical hospitality is the way to live in Christ and our neighbor, and to truly demonstrate authentic love for those around us. The author is reflecting on their decision to engage in local politics after witnessing civil unrest and racial injustices in their community. They highlight the importance of public witness as a prophetic act, grounded in faith and a desire for justice. The author draws on the teachings of Martin Luther and the tradition of the Black church as inspiration for their political engagement, which they see as a way to serve their neighbors and demonstrate their love and teachings. They also acknowledge the challenges and complexities of political leadership, especially in the face of corruption and unethical practices. Overall, the author's message is one of hope and a commitment to working towards a more equitable and hospitable community for all. [ABSTRACT FROM AUTHOR]

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Mentioning the Society for the Propagation of the Gospel, a seminary, and slavery in the same breath seems incongruous. Nonetheless, within the account of Codrington College, Barbados, the Anglican Communion's first theological college, we find these three inextricably linked. Using a historical-analytical approach, this paper reveals the troubling missionizing principles which advanced oppressive colonial structures, while failing to fully develop the personhood, agency, and full emancipation of the oppressed. We reassess the ways that particular top-down framings of Christianity and missions were used to enslave/oppress Afro-Barbadians, even under the guise of emancipation. Advocating instead for a framework centering emancipation from below, we outline the ways in which this historical account provides insight for contemporary missional hermeneutics/praxis that seeks to uproot racial and economic inequalities, thus pursuing liberation for all. Resumen: Parece incongruente nombrar al mismo tiempo la Sociedad para la propagación del evangelio, el seminario y la esclavitud; sin embargo, estos tres están estrechamente vinculados en la historia de Codrington College, Barbados, el primer colegio teológico de la Comunión anglicana. Este trabajo utiliza un enfoque histórico-analítico para poner de manifiesto los preocupantes principios misioneros que extendieron estructuras coloniales opresivas, y fallaron en desarrollar plenamente la personalidad, la organización y la plena emancipación de los oprimidos. Reevaluamos las maneras en que ciertos marcos verticalistas del cristianismo y las misiones, aún bajo el pretexto de emancipación, se utilizaron para esclavizar / oprimir a los afrobarbadenses. Se promueve, en lugar de ello, un modelo centrado en la emancipación desde abajo; se delinea cómo este relato histórico provee una mirada para la hermenéutica / praxis misional contemporánea que busca erradicar las desigualdades raciales y económicas para la liberación de todos. 摘要: 一口气同时提到福音传播的团体、神学院和奴隶制似乎很不协调。然而，在圣公会第一所神学院巴巴多斯的科德林顿学院，我们发现这三者有着千丝万缕的联系。本文运用历史分析方法，揭示了令人烦扰的宣教原则，这些原则推进了压迫性的殖民结构，而未能充分培养被压迫者的人格和媒介以致他们得到充分的解放。我们重新评估了基督教和宣教机构自上而下的框架，即使打着解放的幌子，是被用来奴役/压迫非洲巴巴迪亚人的方式。相反，我们主张建立一个以从下解放为中心的框架，概述了这一历史叙述如何为当代宣教诠释/实践提供见解，这些诠释/实践寻求根除种族和经济的不平等，追求人人解放。 [ABSTRACT FROM AUTHOR]

Critics of the Particular Baptist movement in the seventeenth and eighteenth centuries often cited the potential and actual Antinomianism embedded within this community of churches. However, leaders within this community—men such as Benjamin Keach, Andrew Fuller, and John Ryland Jr.—were not oblivious to this great danger and were wholehearted in their advocacy of Christian holiness. This essay explores the problem—an issue that is far too often ignored in studies of this movement—and the way in which these Baptist leaders successfully addressed it. [ABSTRACT FROM AUTHOR]

This article illustrates how a classicizing verse rendering of the Fourth Gospel, Nonnus's fifth-century Paraphrasis of St John's Gospel, evokes a twofold concept of Christian rulership that is simultaneously heavenly and terrestrial. It argues that the description of the Crucifixion and Entombment scenes offer a twofold panorama of the late antique world with an emphasis not only on the religious symbolism of these events but also on their importance for the crafting of the aspirations of the imperial church. Through typological interpretation, Platonic hues, classical intertextuality, and descriptions of objects connecting the heavenly and earthly realms, the poem hints at the universalist aspirations of Roman imperial Christianity, as seen from the focus on material details that the poem uses to map its version of the Christian ecumene. [ABSTRACT FROM AUTHOR]

Scholars have raised doubts concerning the authenticity of Mark’s account of Jesus’s encounter with the Syrophoenician woman. Gerd Theissen presents a formidable argument in favor of the story’s historical core in light of the historical context of the encounter, a context many scholars have tended to accept. However, there have been significant advances in Galilee studies since the publication of his survey nearly thirty years ago, thus prompting a reevaluation of the historical, social, and economic relations between Upper Galilee and Tyre. Additionally, an analysis of the historical background embodies only one aspect of an assessment of a Gospel narrative’s authenticity. In order to establish the story’s essential historicity, the present study will offer a holistic analysis of Mark 7:24–30, first considering the historical background of the narrative, then discussing Jesus’s aphorism in Mark 7:27, and finally reviewing the exorcism attributed to Jesus. For this analysis, different criteria of authenticity will be employed to assess the story. This study concludes that when the encounter is assessed holistically, the degree of probability for its authenticity increases. [ABSTRACT FROM AUTHOR]