Between Babel and Beast
(America and Empires in Biblical Perspective)

The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

Jane Austen
(A Biography)

Solomon Among the Postmoderns

The Baptized Body

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

Against Christianity

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church

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Uncategorized: Charismatic Economics

In an essay in Engaging Economics: New Testament Scenarios and Early Christian Reception, Aaron J. Kuecker contrasts the economics of the Spirit in Luke-Acts with the health and wealth gospel on offer in some “Spirit-filled” churches.  Instead of guaranteeing an increase of net worth, the coming of the Spirit opens believers outward in generous use of their gifts and goods.  Economics is Spirit or Satanic, a point that Kuecker emphasizes by contrasting Ananias and Sapphira, who falsify the Spirit by their greed, with Barabbas.

In sum, “Possession of/by the Holy Spirit explicitly turns people away from the self and outward toward the broader community and the ‘other.’  The outcome of this allocentric identity is that people, and not possessions, become valued as one’s ‘own’. . . . Spirit-influence thus leads to the use of possessions freely for the ‘other,’ as is exemplified by Barabbas.  In clear contrast, the influence of Satan turns people away from the broader community and the ‘other’ and inward toward the self.  The outcome of this egocentric identity is that possessions, and not people, become valued as one’s ‘own.’ . . . Satan prompts a treacherous turn away from the community and leads to destruction. . . . The Spirit prompts a turn toward the community and leads to restored relationships and times of refreshing.’”