DOCSLIB.ORG

N. T. Wright's Jesus and the Victory of God: a Review

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
N. T. Wright's Jesus and the Victory of God: a Review JETS 44/2 (June 2001) 207–18 N. T. WRIGHT’S JESUS AND THE VICTORY OF GOD: A REVIEW ARTICLE robert h. stein* This work is the second volume of a planned six-volume series entitled “Christian Origins and the Question of God.” The first volume, The New Testament and the People of God, was published in 1992. The present book, published in 1996, is even larger than the first and consists of 662 pages, not counting the appendix, bibliography, and various indices.1 The book is divided into four parts. Part 1 is entitled “Introduction” and consists of four chapters dealing with a succinct and extremely useful survey of research into the life of Jesus. In it Wright talks about the importance of such re- search and divides the history of Jesus research into two main camps. The “Wredebahn” or “Wredestrasse” is typified by a great skepticism as to whether we can know anything about the historical Jesus, because the Gos- pels are seen as reflecting the concerns and situations of the early church rather than the historical Jesus. The second camp is the “Schweitzerbahn” or “Schweitzerstrasse.” It argues that a great deal can be known about the historical Jesus and that one must understand Jesus in the context of apocalyptic Judaism, that is, from an eschatological perspective. Wright clearly sides with Schweitzer. He believes that “first-century Judaism . can be understood only within a climate of intense eschatological expecta- tion” (96). However, he believes that the apocalyptic language used by Jesus and first-century Judaism should not be interpreted “in a crudely lit- eralistic sense” (24) but as metaphorical language to describe this-worldly events. Wright argues that the original quest for the historical Jesus was “an explicitly anti-theological, anti-Christian, anti-dogmatic movement” (17). After a period of the “no quest,” dating roughly between the two World Wars, a new quest for the historical Jesus arose in the 1950s initiated by Ernst Käsemann. Wright divides this new search into two camps, the “New Quest” and the “Third Quest.” The “New Quest” is a continuation of the skepticism of the “Wredestrasse” and is represented by the Jesus Seminar. In his analysis of the “New Quest,” Wright gives a brilliant and devastating critique of the Jesus Seminar. The non-Jewish cynic philosopher of proverbs and aphorisms of the Jesus Seminar is “(w)rightly” criticized and its absur- dity “(w)rightly” pointed out. The non-Jewish Jesus of the Jesus Seminar is * Robert Stein is professor of New Testament interpretation at the Southern Baptist Theologi- cal Seminary, 2825 Lexington Road, Louisville, KY 40280. 1 A review of this work has been published in JETS 42 (1999) 143–44. 208 journal of the evangelical theological society ludicrous. The Jesus Seminar “has radically and consistently underplayed the specifically Jewish dimension both of [Jesus’] culture itself and of [his] agenda for it” (58). Wright even raises the question if such a view is essen- tially anti-Jewish and cites the analogy of the Nazi scholars in the 1920s and 1930s who sought to eliminate the Jewishness of Jesus (79 n. 233). In his critique of the “New Quest” Wright also examines the views of Burton Mack, J. Dominic Crossan, and Marcus J. Borg. In contrast to the “New Quest,” Wright sides with the “Third Quest” which, he argues, takes seri- ously Jesus’ Jewish background and lacks the theological and political agenda of the New Questers. This “Third Quest” seeks to answer such ques- tions as: “How does Jesus fit into the Judaism of his day? What were his aims? Why did he die? How did the early church come into being, and why did it take the shape it did? and, Why are the Gospels what they are? (90). Wright then concludes this first part by positing a criterion that he calls the criterion of “double similarity and double dissimilarity” (131–33). Dou- ble similarity seeks to discover how Jesus fit within first-century Judaism and how such a Jewish Jesus could explain the rise of early Christianity. Double dissimilarity seeks to explain why Jesus was rejected by Judaism and how the Gospel traditions, because of their dissimilarity, could not have originated within the early church. Thus his main tool is far more comprehensive than the much more limited “criterion of dissimilarity.” Part 2 is entitled “Profile of a Prophet.” It consists of six chapters. In Chapter 5, entitled “The Praxis of a Prophet,” Wright argues that the best category for classifying Jesus is that of an “Oracular and Leadership Prophet” (162–68). Chapters 6, 7, and 8 are titled “Stories of the Kingdom” and are subtitled “Announcement”; “Invitation, Welcome, Challenge and Summons”; and “Judgment and Vindication.” Chapter 9 is entitled “Symbol and Controversy” and discusses Jesus’ actions and teachings concerning the symbols of Jewish identity, that is, Sabbath, Food, Nation, Land, and Temple. Wright then discusses Jesus’ own symbols concerning the kingdom which involve the return from exile. These are: a restored land and people; a redefined family; a redefined Torah; and a rebuilt temple. Part 3 is entitled “The Aims and Beliefs of Jesus” and consists of three chapters: “Jesus and Israel: the Meaning of Messiahship”; “The Reasons for Jesus’ Crucifixion”; and “The Return of the King.” In “Jesus and Israel” Wright argues that Jesus had a clear “messianic self-consciousness” and that his cleansing of the Temple was an overt messianic act. In “The Reasons for Jesus’ Crucifixion” he argues that the cause of Jesus’ death is complex. A different answer is forthcoming according to whether one is dealing with the Jewish leadership, Rome, or Jesus’ own self-understanding. He was cru- cified by Rome, because, even though Pilate knew that Jesus was not guilty of any charge worthy of death, he felt he dare not resist the pressure of the Jewish leadership. The Jewish leadership is responsible in the sense that it saw Jesus as a dangerous political liability who defied, minimized, and spoke against such Jewish identifying symbols as the law, food, Sabbath, and temple. Jesus is the source of his death in the sense that he saw himself as fulfilling the role of suffering as a righteous prophet who through his death would take upon himself the judgment due to the nation and thus long wright’s jesus and the victory of god 209 redeem Israel from her exilic oppression. In Chapter 13, “The Return of the King,” Wright argues that Jesus saw himself as Yahweh’s special agent and that his going to Jerusalem was in reality Yahweh’s coming to Zion. Here Wright’s realized eschatology comes out clearly. Jesus “saw his jour- ney to Jerusalem as the symbol and embodiment of YHWH’s return to Zion” (639; Wright’s italics). There is no “consistent eschatological” dimension left unfulfilled. All the promises concerning the “return from exile” are com- pleted in Jesus’ journey to Jerusalem and in the fall of Jerusalem in ad 70. It should be noted that in his discussion of the aims and beliefs of Jesus, Wright is not interested in the esoteric, inner goals and thinking of Jesus. Rather, he is seeking to uncover from Jesus’ public deeds and teaching what he reveals concerning his aims and goals. The book ends with Chapter 14, Wright’s conclusion, which is entitled “Results.” Such a simplistic overview, as I have given, cannot do justice to this work. I did want, however, to share at least something of an overview of Wright’s work for those who have not read it. This is a massive work, and a discussion of any of a score of issues Wright raises would require a book in itself. i. a word of appreciation for wright’s jesus and the victory of god There are many things that I appreciate and admire about Wright’s book. For one, I am amazed at Wright’s mastery of both the primary and secondary materials involved in the search for the historical Jesus. Wright is truly a giant among giants. One cannot read this work and not marvel over his comprehensive understanding of the Biblical and extra-Biblical materials as well as the past and current discussions concerning historical Jesus research. Second, I appreciate the clarity and style of his writing. Wright writes with wit and perception, and one seldom, if ever, asks, “What does he mean here?” My only criticism is that I think he tends to be verbose and repeti- tive. Nevertheless, the reading of his book is never tedious, even if his con- stant repetition of the terms “subversive” and “revolutionary” to describe Jesus’ actions and teachings becomes tiring. Third, as already mentioned, his critique of the New Questers, and es- pecially those associated with the Jesus Seminar, is both succinct and pen- etrating. Some quotations: “. the evidence for a Cynic presence in Galilee is slight to the point of invisibility . .” (40); “The existence of Q Christians, like that of Thomas Christians, may well turn out to be a modern myth: a story told, without basis in real history, to support a particular way of con- struing reality” (64); concerning what the Jesus Seminar considered and voted for as authentic: “The main reason why these sayings are considered ‘authentic’ is clearly not that each one has been tested individually against some abstract criteria, but that they have been judged to fit into the picture of Jesus which has already been chosen” (33; Wright’s italics). Fourth, I appreciate Wright’s and the Third Questers’ insistence that Jesus must be understood in the light of first-century Judaism and within 210 journal of the evangelical theological society the framework of Jewish apocalyptic.
Load more

Recommended publications
  • Cry Havoc Règles Fr 05/01/14 17:46 Page1 Guiscarduiscard
    maquette historique UK v2_cry havoc règles fr 05/01/14 17:46 Page1 Guiscarduiscard HISTORY & SCENARIOS maquette historique UK v2_cry havoc règles fr 05/01/14 17:46 Page2 © Buxeria & Historic’One éditions - 2014 - v1.1 maquette historique UK v2_cry havoc règles fr 05/01/14 17:46 Page1 History Normans in Southern Italy and Sicily in the 11th Century 1 - The historical context 1.1 - Southern Italy and Sicily at the beginning of the 11th Century Byzantium had conquered Southern Italy and Sicily in the first half of the 6th century. But by the end of that century, Lombards coming from Northern Italy had conquered most of the peninsula, with Byzantium retaining only Calabria and Sicily. From the middle of the 9th century, the Aghlabid Dynasty of Ifrîquya (the original name of Eastern Maghreb) raided Sicily to take possession of the island. A new Byzantine offensive at the end of the century took back most of the lost territories in Apulia and Calabria and established Bari as the new provincial capital. Lombard territories further north were broken down between three cities led by princes: Capua, Salerno, and Benevento. Further east, Italian duchies of Naples, Amalfi, and Gaeta tried to keep their autonomy through successive alliances with the various regional powers to try and maintain their commercial interests. Ethnic struggles in Sicily between Arabs and Berbers on the one side, and various dynasties on the other side, led to power fragmentation: The island is divided between four rival military factions at the beginning of the 11th century. Beyond its natural boundaries, Southern Italy had to cope with two external powers which were looking to expel Byzantium from what they considered was part of their area of influence: the Papacy and the Holy Roman Empire.
    [Show full text]
  • Series: John's Letters Title: My Identity in Christ Text: 1 John 5:1-4 Date
    Series: John’s Letters Title: My Identity in Christ Text: 1 John 5:1-4 Date: June 27, 2021 Verse 1 In the first verse of chapter 5, John aimed to remind his readers of their identity in Christ. He said, “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father also loves the one born of him” (1 John 5:1). The word translated “born” referred to a spiritual type of birth. It was used of an event we often call “regeneration.” Jesus spoke of the event in John’s gospel, saying, “Truly I tell you, unless someone is born again, he cannot see the kingdom of God” (John 3:3). One theologian has defined regeneration as “The action of the Holy Spirit, who transforms the lives of those given the gift of faith so they experience a ‘new birth’ and salvation through Jesus Christ.”1 Another has described the concept, saying it is “a secret act of God in which he imparts new spiritual life to us; sometimes called ‘being born again.’”2 Paul referenced regeneration when he told Titus, “He saved us—not by works of righteousness that we had done, but according to his mercy— through the washing of regeneration and renewal by the Holy Spirit” (Titus 3:5). Interestingly, John spoke of the act of regeneration with a passive voice verb, using what Bible scholars often call “the divine passive.” His intent was to depict the act of regeneration as being performed upon a person. The new birth is something accomplished by God and God alone.
    [Show full text]
  • The Lynn White Controversy
    CHRISTIANITY AND THE ENVIRONMENT: THE LYNN WHITE CONTROVERSY Emily Warde “And God blessed them, and God said unto them, Be fruitftd and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” (Genesis 1:28) N 1966 the historian Lynn White, Jr. delivered an address to the IAmerican Association for the Advancement of Science in which he bluntly asserted that Christianity “bears a huge burden of guilt for the devastation of nature in which the West has been engaged for centuries.” The address was published as an article in the journal Science in 1967. White’s work was controversial in academic and theological circles, and its impact even extended into popular culture. His ideas inspired a vibrant and long-lasting debate, and many scholars subsequently weighed in — some supporting, some revising, and others rejecting the White thesis. Although White first intro duced his thesis in 1966, the debate surrounding his ideas became most notable in the early 19705, spurred on by the prominence of the environmental question in this era. Scholars faced with a surge in concern for the environment in society at large, in their search for the intellectual roots of the crisis, necessarily encountered the White thesis. Although interest in the White argument extended into the 198os and in fact continues in the present, I am concerned here with this earlier era, especially as exemplified by the publication of Ecology and Religion in History in 1974, a book devoted entirely to a scholarly response to White.
    [Show full text]
  • Guido M. Berndt the Armament of Lombard Warriors in Italy. Some Historical and Archaeological Approaches
    The Armament of Lombard Warriors in Italy 299 Guido M. Berndt The Armament of Lombard Warriors in Italy. Some Historical and Archaeological Approaches Early medieval Europe has often been branded as they have entered upon the sacred soil of Italy, a violent dark age, in which fierce warlords, war- speaks of mere savage delight in bloodshed and riors and warrior-kings played a dominant role in the rudest forms of sensual indulgence; they are the political structuring of societies. Indeed, one the anarchists of the Völkerwanderung, whose de- quite familiar picture is of the early Middle Ages as light is only in destruction, and who seem inca- a period in which armed conflicts and military life pable of culture”.5 This statement was but one in were so much a part of political and cultural devel- a long-lasting debate concerning one particular opment, as well as daily life, that a broad account question that haunted (mainly) Italian historians of the period is to large extent a description of how and antiquarians especially in the nineteenth cen- men went to war.1 Even in phases of peace, the tury – although it had its roots in the fifteenth conduct of warrior-elites set many of the societal century – regarding the role that the Lombards standards. Those who held power in society typi- played in the history of the Italian nation.6 Simply cally carried weapons and had a strong inclination put, the question was whether the Lombards could to settle disputes by violence, creating a martial at- have contributed anything positive to the history mosphere to everyday life in their realms.
    [Show full text]
  • Declaring Victory and Admitting Defeat
    Declaring Victory and Admitting Defeat Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy In the Graduate School of The Ohio State University By Thomas Michael Dolan Jr. Graduate Program in Political Science The Ohio State University 2009 Dissertation Committee: Richard K. Herrmann, Advisor Daniel Verdier Theodore Hopf Copyright by Thomas Michael Dolan Jr. 2009 Abstract When do wartime events cause state leaders to change their political or military approach to a war, or try to end it? This study answers this question by focusing on leaders’ beliefs about how war advances their political aims and the changes those beliefs undergo, and the role of emotions in motivating or suppressing those changes. These key beliefs are conceptualized as Theories of Victory, and three key types of theory of victory—oriented toward demonstrating capability, wearying their opponent, or directly acquiring the aims—are identified. These types are used to explain how leaders interpret wartime events and, if they conclude their approach has failed, what further options (if any) will seem plausible. The motivation to learn associated with anxiety (produced by novel bad news) and the suppression of learning associated with anger and contentedness (produced by familiar bad news and good news) are used to explain when particular series of events lead to these key changes. Three cases are used to test the theory—the Winter War (Finland-USSR 1939-1940), the Pacific War (US-Japan 1941-1945) and the Battle of France (France-Germany 1940). ii Dedication For my Parents iii Acknowledgements It has been a long journey.
    [Show full text]
  • Victory College
    VICTORY COLLEGE 2019-2020 Catalog Published June 2019 7700 S. Lewis Avenue Tulsa, OK 74136 918.499.4670 FAX 918.499.4662 victory.college A ministry of Victory Church 7700 South Lewis Avenue •Tulsa, OK 74136 THIS CATALOG APPLIES TO THE 2019-2020 ACADEMIC YEAR This catalog has been prepared for the use of current and prospective students. Victory College reserves the right to make changes in policy, programs, or course offerings as required to maintain its stated mission and goals, provided sufficient written advance notice is given. 1 2 Word from the Executive Director I am happy that you are considering Victory College. What makes Victory College such a special place is that it is integrated into a globally recognized ministry that provides opportunity for hands on training, lifelong friendships, and a classroom experience that will equip you to be your best. Our college offers an incredible student life experience with student events, campus worship nights, conferences, and intramural sports. Victory College also provides several strong articulation agreements with regionally accredited universities, which allows our students to transfer up to 60 credit hours towards a wide variety of degree options. Pastor Mark Kresge Executive Director 3 Table of Contents Overview of Victory Church and Victory College 9 Victory Church 9 Overview of Victory College 9 Spiritual Emphasis 9 Victory College Location 9 The Birth and Growth of Victory College 10 Holy Spirit Directed 10 Historical Growth 10 Accreditation and Recognition 11 Purpose and Objectives
    [Show full text]
  • Warriors of Odin: Fighting for a God Before Militia Christi in Medieval Scandinavia Victor Barabino
    Warriors of Odin: Fighting for A God Before Militia Christi in Medieval Scandinavia Victor Barabino To cite this version: Victor Barabino. Warriors of Odin: Fighting for A God Before Militia Christi in Medieval Scandinavia. Haskoli Islands Student Conference 2021 on the medieval north, Apr 2021, Reykjavik, Iceland. hal- 03216123 HAL Id: hal-03216123 https://hal.archives-ouvertes.fr/hal-03216123 Submitted on 3 May 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. HÁSKÓLI ÍSLANDS STUDENT CONFERENCE ON THE MEDIEVAL NORTH April 15th – 17th 2021 Warriors of Odin: Fighting for A God Before Militia Christi in Medieval Scandinavia Victor Barabino, CRAHAM – Université de Caen Normandie Did Scandinavian warriors of the Middle Ages perceive themselves as servants of the pagan gods the way Christian crusaders saw themselves as milites Christi? On this poster, I wish to present results of my research on the evolution of the warrior-god relationship at the turn of Christianization in Scandinavia (10th-13th c.). The paper focuses on the main pagan god associated with war, i.e. Odin, and explores three main aspects of his relationship with pagan warriors. I will first study the figure of Odin as a war chieftain who gives orders to attack, advises warriors with military tactics and has his own specific war strategies.
    [Show full text]
  • The New Testament Church
    The New Testament Church “…Christ loved the church and gave Himself for it” Ephesians 5:25 Echoes of the 20th Annual Sovereign Grace Conference of the Victory Baptist Church of Kansas City, Missouri August 7-9, 2001 1 INTRODUCTION This book is a collection of the sermons preached at the 20th annual Sovereign Grace Conference of the Victory Baptist Church of Kansas City, Missouri held August 7-9, 2001. The conference is fully financed each year by the generous love offerings of the people of Victory Baptist Church. The theme of this conference was The New Testament Church and each message dealt with an important aspect of that theme. Such was the quality of the sermons and so great was the response to the preaching that we decided to publish the messages as a book. It is our prayerful desire that pastors and teachers and individual Christians will use the biblical materials in this book in preaching, teaching and studying the great New Testament doctrine of the church. We suggest that the book be used for sermon background, as a textbook in Sunday Schools and Bible Colleges, and as a personal study guide and reference for students of God’s Word. Additional copies may be ordered by calling me at 816-761-7184, by email at [email protected] or by writing to me at 9601 Blue Ridge Ext., Kansas City, MO 64134 Yours in Christ, Laurence A. Justice, Pastor Victory Baptist Church Kansas City, Missouri 2 CONTENTS The Nature of the Church by Dan Cozart Pastor, Grace Baptist Church, Tyler, Texas...........................................................
    [Show full text]
  • Adrianople: Before and After
    Adrianople: Before and After Corry Atkinson East Carolina University Faculty Mentor: Wade Dudley East Carolina University ABSTRACT The Battle of Adrianople in 378, fought between the Roman Empire and the Goths, is often overlooked in the feld of Roman history. The purpose of this paper is to argue that the Battle of Adrianople is more important to Roman history than conventionally thought, and that it marked a major turning point for the Roman Empire. Throughout this paper I will argue that the Gothic victory at Adrianople caused a domino effect which led to the collapse of the Western Roman Empire. Using primary sources I show that many of the events that occurred after the battle, and played a role in the collapse of the Western Empire, can be linked together as aftereffects of the Roman defeat at Adrianople. he Gothic victory over the Romans at Adrianople led the Eastern Empire to abandon TAdrianople in 378 brought with it vast the West. Without the help of the East, the changes to the Roman world. The battle economically weaker Western Empire was in had a domino effect on both halves of the no condition to properly defend itself. Thus Empire, but the West suffered the most in 476 the Western Roman Empire fnally severe consequences. The Western Roman disintegrated, and by 493 Italy and Spain had Empire would never recover from the emerged as independent Gothic kingdoms. East’s defeat in 378. The political fallout The major barbarian groups of the fourth that followed Emperor Valens death at century consisted of Germanic confedera- Adrianople created hostilities between East tions who lived close to Roman borders, ei- and West that never dissipated.
    [Show full text]
  • The Uses of the Past in the Early Middle Ages
    THE USES OF THE PAST IN THE EARLY MIDDLE AGES YITZHAK HEN AND MATTHEW INNES The Pitt Building, Trumpington Street, Cambridge, United Kingdom The Edinburgh Building, Cambridge , http://www.cup.cam.ac.uk West th Street, New York -, http://www.cup.org Stamford Road, Oakleigh, Melbourne , Australia © Cambridge University Press This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published Printed in the United Kingdom at the University Press, Cambridge Typeset in Baskerville /.pt [] A catalogue record for this book is available from the British Library Library of Congress cataloguing in publication data The uses of the past in the early Middle Ages/edited by Yitzhak Hen and Matthew Innes. p. cm. Includes bibliographical references and index. --- (hb) --- (pb) . Middle Ages – Historiography Congresses. I. Hen, Yitzhak. II. Innes, Matthew. . . –dc - hardback paperback Contents List of contributors page vii Acknowledgements viii List of abbreviations ix Introduction: using the past, interpreting the present, influencing the future Matthew Innes Memory, identity and power in Lombard Italy Walter Pohl Memory and narrative in the cult of early Anglo-Saxon saints Catherine Cubitt The uses of the Old Testament in early medieval canon law: the Collectio Vetus Gallica and the Collectio Hibernensis Rob Meens The transmission
    [Show full text]
  • Victory Through Death Old Testament
    Victory Through Death Old Testament Threatful and abominable Claus grovels, but Staffard disbelievingly express her irritator. Overwhelming Nathanial Wyndhamdeoxidizing never his hootenannies inspans so paramountly. Grecize dynastically. Reid tranquilize his oneiromancy leeches synecologically, but withered So unless it may not in His death that just indirectly on personal commitment abraham prayed a victory through death old testament. And that drive where many find resurrection in the supreme Testament returning to the recipient where. For bethel became a golden plate in. Though both past and cries all connected in order the testament through death of these little knew. Hades as by a story. Brothers of god has come to christ jesus christ overthrowes him in part of this reason, and evangelicall ministers must put a part? But failed to bee delivered us one, who had been in earth in his offices of jesus christ we are old through testament death for he was that is? Some water pour out of its gates of god is on this was a refreshing of old through testament death as a garden of so; being away every occasion. Jericho as large stones did the concept of the tension that you have used in shiloh as do not? As he should bee founded on them up nor deceit, stand at least in destroying the testament through his kingdom of gold between baptism. And the land of the assembly will often old testament also assure him victory through death old testament points to discourage him to what reason to. Your old testament death has been rolled away from god, christ as her own wagons to customize it repents, victory through death old testament people of christ is just tired or family.
    [Show full text]
  • March 25, 2019 Dear Station Manager, the Apostle Paul Wasn't One of The
    March 25, 2019 Dear Station Manager, The Apostle Paul wasn’t one of the original disciples, and he didn’t witness Jesus’ death or resurrection, yet he penned one of the most important letters in the New Testament. But God demonstrates His own love for us in this: While we were still sinners, Christ died for us. Romans 5:8 Coming up in April on the daily and weekend editions of Pathway to Victory, Dr. Robert Jeffress teaches from the book of Romans. Listeners will discover the rock-solid foundation of the Christian faith that points the way to Grace-Powered Living. But before we close out this month, don’t forget to join us in Anaheim for the National Broadcaster’s Convention! We look forward to seeing you March 26 through 29. And be sure to drop in for the RK Media Coffee House, Wednesday and Thursday morning from 8 – 9 a.m. Grab your complimentary beverage before your day gets started. Or just pop in and say, “Hello!” The RK Media team can’t wait to welcome you and answer any of your program-related questions. Learn more at our NRB page at https://rkmedia.co/new-page. We’ll see you in Anaheim! Sincerely, RK Media APRIL 2019 DAILY & WEEKEND PROGRAMMING GRACE-POWERED LIVING (CHAPTERS 5-7) AIRING APRIL 1 – 30, 2019 Lord Lyttleton and Gilbert West were two 19th-Century lawyers who felt their life’s calling was to destroy the Christian faith. So, imagine their surprise when they set out separately to disprove the facts surrounding the resurrection of Jesus Christ and the Apostle Paul’s conversion … only to place their faith and trust in Jesus.
    [Show full text]