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By David W. Kling

Not anyone can doubt that the Bible has exerted a massive impact on Western civilization because the sunrise of Christianity. yet few folks have thought of the ideal nature of that impact particularly historic contexts. during this e-book, David Kling lines the interesting tale of ways particular biblical texts have at varied occasions emerged to be the foundation of pursuits that experience replaced the process background. by means of studying 8 such pivotal texts, Kling elucidates the ways that sacred texts proceed to form our lives in addition to our background. one of the passages he discusses are: * "Upon this rock i'm going to construct my church" (Matthew 16:18), which impressed the formation of the papacy and has served as its starting place for hundreds of years * "The righteous will dwell through religion" (Romans 1:17), which stuck the mind's eye of Martin Luther and sparked the Protestant Reformation * "Go to Pharaoh and say to him, 'Thus says the Lord: permit my humans pass, so they could worship me'" (Exodus 8:1), which has performed an immense and numerous function in African American heritage from early slave spirituals throughout the sleek civil rights circulation and past * "There is not any longer Jew or Greek, there's no longer slave or loose, there isn't any longer female and male; for all of you're one in Christ Jesus" (Galatians 3:28), which has been followed by way of feminists as a rallying cry within the conflict for women's ordination all of the historic episodes he explores--from the start of Christian monasticism to the emergence of Pentecostalism--is proof of the dynamic interaction among Scripture and the social and cultural context during which it really is interpreted. Kling's cutting edge examine of this approach indicates how sacred texts may give existence to social activities, and the way robust social forces may give new aspiring to Scripture.

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Extra resources for The Bible in History: How the Texts Have Shaped the Times

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Applied to the Christian context, definitions of asceticism vary. 12 After surveying New Testament views on the three traditional aspects of asceticism in the ancient world—voluntary poverty, abstinence from food, and celibacy—Hans von Campenhausen concludes that “there is no one abstract principle that can settle it all. . ” Consider the Gospel of Matthew. Jesus sometimes challenges those who would become his disciples to leave the familiar home setting—the very center of economic life and society in the ancient world—and follow him into a life of voluntary poverty.

Anthony deemed Elijah a monastic model, and Jerome, who lived in Rome and later in monastic retreat in Bethlehem, claimed that Elijah founded the eremetical life. We speak today of giving people their “space,” that is, allowing them a sense of freedom and independence. The monks’ pursuit of God entailed creating their own psychological space of isolation that could be attained only by physical separation from society. By this radical act monks renounced those things that stood in the way of spiritual perfection.

For Anthony, a peculiar state of mind, the conditions of his personal life, and his contemplation of the disciplines of the primitive church prepared him for radical action after hearing the reading of Matthew 19:21. Often overlooked in the details of Anthony’s life and in the desert monks in general is the extent to which Scripture—and not just the Matthew 19:21 passage—permeated their experience. Several recent studies correct this neglect, and in so doing challenge the (Protestant) critique of monasticism as antibiblical.

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