This volume, which collects together the work of several established scholars attempts to situate the Apostle Paul, the Pauline writings, and the earliest Christian Gospels together in the context of early Christianity. It addresses the issue of how the Christianity depicted in and represented by the individual Gospels relates to the vision of Christianity represented by Paul and the Pauline writings.This raises such questions as to what extent did Paul influence the canonical and non-canonical Gospels? In what way are the Gospels reactions to Paul and his legacy? A comparison of the Gospels and Paul on topics such as Old Testament Law, Gentile mission, Christology, and early church leadership structures represents a fruitful area of study. While a number of volumes have appeared that attempt to assess the relationship between the historical Jesus and the Apostle Paul relatively few studies on Paul and the Gospels have been published. This volume excellently fills this gap in New Testament Studies and makes a valuable contribution to studies on Christian Origins, Pauline research, and the Gospels.

While the modern day Christian Church follows the Gospel of Paul, it wasn't always so. The early church followed the Gospel of Jesus. There are two Gospels! I doubt that many people realize that there are two Gospels and they are polar opposites. The church jumps through hoops and does all it can to synchronize Paul's teachings with Jesus' teachings, but it failed. When you read in this book the comparison of the two Gospels, you will see why they are incompatible. They are so incompatible that they can't both exist in the church so the church has rejected Jesus' Gospel in favor of the Paul's Gospel of 'lawlessness'. The second half of the book deals with Paul. Many love Paul and his teachings, and embrace them in place of Jesus' teachings. Other see Paul as an anti-christ figure, teaching a Gospel that is the opposite of the Gospel Jesus taught. I lay out the facts, and you will have to decide for yourself.

In this collection of essays, Seyoon Kim analyses the structure and function of 1 Thess 1-3, which leads to a new reading of 1 Thessalonians. He devotes several essays to a comprehensive exposition of Paul's gospel for the Thessalonians by fully unfolding several summaries of the gospel in the epistle, by detecting and analysing various Son of Man sayings of Jesus that are alluded to or echoed in it, and by a thorough discussion of the unity and continuity of Paul's gospel between this early epistle and his later epistles. This exposition is augmented by a new observation of Paul's doctrine of justification in 2 Thess 1-2 and a new explanation of to katέχov and o katέχwv (2 Thess 2:3-8).

Revision of the author's thesis (doctoral)--University of Chicago.

Paul did not write a systematic theology or specific church doctrines when he wrote Romans. His audience was Roman Christians, and his last will was to preach the gospel to all, especially gentiles in Spain. Through this letter, Paul wants to pave the way for a visit to Rome and expects their support on his mission trip to Spain. The question is this: What kind of the gospel does he want to share with them? Traditionally, the letter has been read from the perspective of forensic salvation that an individual justification occurs once and for all by faith in Christ. This view remains with the so-called New Perspective on Paul, and Christ’s faithfulness has not been explored. Rereading the letter with a renewed concept of the good news in the letter, this book challenges the traditional reading of Romans and explores Paul’s threefold gospel that features the gospel that is God-centered, Christ-exemplified, and Christian-imitated. His main concern is how gentiles can become children of God, as well as how Jews may live faithfully in Christ. In Romans, the good news is the power of God for salvation to everyone who has faith. It is not a set of knowledge about God or Jesus. Paul is eager to share this gospel of faith with the Roman Christians and to correct some misunderstandings about him, since his gospel is viewed as anti-Jewish or antinomian.

The Cotton Patch Gospel recasts the stories of Jesus and the letters of Paul and Peter into the language of the mid-20th century South. Born out of the Civil Rights struggle, these now classic translations of much of the New Testament bring the far-away places of Scipture closer to home: Gainesville, Selma, Birmingham, Atlanta, Washington, D.C. As Jordan once wrote, "While there have been many excellent translations of the Scriptures into modern English, they still have left us stranded in the long-distant past. We need to have the good news come to us not only in our own tongue but in our own time. We want to be participants in the faith, not merely spectators."

Standford Rives seeks to provide the best approximation of the original Gospel of Matthew based upon Hebrew sources. There is no disputing Matthew wrote his gospel in Hebrew. In about 400 AD, Jerome translated it from a copy at the Library of Caesarea. It was quoted dozens of times by the earliest church commentators. Jerome explained that our Greek version of Matthew came from this Hebrew version. Jerome noted a score of variants that were interesting. The Shem-Tob version of Matthew is the best candidate to reflect the original Hebrew Matthew. Standford Rives, a Christian attorney, tries to meticulously assemble what likely was the original Matthew from all these sources. It is hoped that this will be edifying to the faithful. This first of three volumes collects all viable earliest variants for Matthew overlaid on the framework of the American Standard Version of Matthew from 1901. These variants are color coded for easy identification. The variants are footnoted so the reader can read its source and weigh its strength and viability. The second volume will collect important scholarly material on the validity of the early variants and the significance of the changes to the traditional text. Topics covered in volume two include whether the virgin birth was originally present, whether Yahweh's name was originally used, and on the aid to apologetics which the original Matthew variants provides. The third volume is intended for devotional reading. It attempts to represent the best estimate of what the entire original Gospel of Matthew contained. There is no commentary. It is simply a smooth flowing text with the best variants reflected in the text using color coding to signify the source of each variant. The same color codes are used in volume three as used in volume one. They will tell the reader the general source of the variant, but to know the precise citation for the variant, one must refer back to Volume I. The first and third volumes are separated to keep customer purchase costs down. This allows the readers to choose whether to purchase just volume one or also volume three to know the contents of the Original Gospel of Matthew.