Скачать книгу - Koik on taiesti perses

Lundi aarelinna kenas villas elab n-o taiesti tavaline perekond, kelle elu oleks justkui taiuslik. Kuni saabuva krahhini … 19aastast Stellat suudistatakse 32aastase arimehe brutaalses morvas ja ta vahistatakse. Meeleheitel vanemad ei moista, mis juhtus. Nad on valmis tegema koik, et oma tutart paasta, kuid … kas nad uldse tunnevad teda. Voi teineteist.Geniaalselt komponeeritud triller avab kronoloogilise sundmuste kaigu kolmest – jumalasulasest isa, taltsutamatu tutre ja advokaadist ema – vaatenurgast, mis on esitatud lugu haaval, avades nii pereliikmete nagemuse uksteisest, kuritoo kaigust kui ka omavahelistest suhetest. Mis juhtub, kui inimesed usuvad, et tunnevad uksteist, kuid tegelikult elab igauks otsekui eri planeedil. Tode ja vale, hea ja halb – piir nende vahel voib ekstreemolukorras olla upris norguke.„Taiesti normaalne perekond“ on erakordne ponevik, mis viskab ohku kriipivaid kusimusi. Kui hasti sa tunned oma lapsi? Kui kaugele oled valmis minema, et kaitsta neid, keda armastad? Kas tapmist saab oigustada?Mattias Edvardsson (snd 1977) on Rootsist Trelleborgist parit kirjanik ja opetaja, kelle sulest on varem ilmunud kolm romaani ja kaks noorteraamatut. Psuhholoogilist ponevikku „Taiesti tavaline perekond“ peetakse tema labimurdeteoseks, selle tolkeoigused on muudud rohkem kui 25 riiki. Edvardsson elab koos oma perega Rootsis Loddekopinges.

The apostolic mission from Israel to «the nations» forms the explicit framework for Ephesians and Colossians. Yet the concrete dynamics of this mission seldom play any significant role in modern interpretation. Scholars frequently approach these letters as if the Jew-gentile dynamics inherent in the early Christ-preaching mission are either irrelevant, or are negated by the letters themselves. This book seeks to redress this deficiency. Windsor approaches Ephesians and Colossians with an evangelical post-supersessionist perspective. By highlighting, rather than downplaying, Israel's special place in salvation history, Windsor demonstrates that Jew-gentile dynamics and missionary concerns are highly significant for understanding the overall argument of these two letters. The resulting readings offer a deeper appreciation of the biblical, Israel-centered contours in which the theological and ethical concerns of the letters are expressed. Along the way, Windsor demonstrates how certain texts in Ephesians and Colossians, which are often read as evidence of a supersessionist perspective, are capable of more fruitful and satisfactory post-supersessionist interpretations. He demonstrates that in these letters, Christ does not negate Jewish distinctiveness. Rather, Christ's mission proceeds through Israel to the nations, creating mutual blessing in the Messiah.

Paul's letter to the Philippians has often been read as one of the apostle's clearest denials of his (previous) Jewish identity in order to preempt the «Judaizing» tactics of false teachers who might infiltrate the congregation. But is this really the problem that Paul is confronting? And did Paul really abandon his identity as a Jew in order to «know Christ»? Furthermore, what should Paul's gospel converts understand about their own identity «in Christ»? Zoccali provides fresh answers to these questions, offering a more probable alternative to the traditional view that Christianity has replaced Judaism (supersessionism). Tracing Paul's theology in the light of social theory, Zoccali demonstrates that, for Paul, the ethnic distinction between Jew and gentile necessarily remains unabated, and the Torah continues to have a crucial role within the Christ-community as a whole. Rather than rejecting all things Jewish (or gentile), Paul seeks in this letter to more firmly establish the congregation's identity as members of God's holy, multiethnic people.

The Letter to the Romans explains the way Paul thought Jewish covenantal identity continued now that the messianic era had begun. More particularly, Paul addresses the relevance of Abraham for Jews and gentiles, the role of Torah, and the way it is contextualized in Christ. All too often, however, these topics are read in supersessionist ways. This book argues that such readings are unpersuasive. It offers instead a post-supersessionist perspective in which Jewish covenantal identity continues in Paul's gospel. Paul is no destroyer of worlds. The aim of this book is to offer a different view of the key interpretive points that lead to supersessionist understandings of Paul's most important letter. It draws on the findings of those aligned with the Paul within Judaism paradigm and accents those findings with a light touch from social identity theory. When combined, these resources help the reader to hear Romans afresh, in a way that allows both Jewish and non-Jewish existing identities continued relevance.