<p> Christian volunteers throughout the United States serve in prison ministry in differing capacities. Some preach during services in chapels; some mentor individuals; others are part of a team which provides transitional programs. One such program is called &ldquo;The Authentic Christian Man,&rdquo; which is a Christian discipleship initiative staffed by volunteers at the men&rsquo;s prison in Concord, New Hampshire in collaboration with the Calumet Halfway House in Manchester, New Hampshire. This inmate program involves a weekly meeting series for three months in the spring and fall, involving teaching and small group conversation. Increasingly, there have been former inmates being released into the Calumet Halfway House. Many former inmates help out at Makeover Ministry and attend 1269 Caf&eacute;, both ministries of Manchester. These men are challenged with the hurdles of adjusting to reconnecting with families, finding work, and establishing homes. In the course of many conversations with these men, the need for a coaching process and Christian evangelism became apparent, which was very timely in these transitional circumstances, reflecting an existing deep need. </p><p> The purpose of this ministry project is to draw upon prison ministry experience and to apply transformational, lifeforming coaching with former inmates at the Calumet Halfway House. This ministry project will emphasize the importance of a relationship with our Lord Jesus Christ and the advantages of fellowship in a church body. The approach to evangelism will be encouraging, not arm-twisting. This ministry project will determine the effectiveness of applying a coaching experience with newly released inmates through the use of a coaching and case study method. The overall aim is that former inmate will become proactive and have a fighting chance to embrace a fulfilling life according to their dreams.</p><p>

When George Leigh-Mallory was asked why men should want to climb Everest he made the classic reply: "Because it is there." Perhaps it is not stretching the analogy too far to say that the same answer may be made to the question: "Why should anyone want to tackle the difficult problem of the Second Coming?" It is there as the center around which the theology of the New Testament revolves and it is planted squarely in the creeds of the Church. We can no longer avoid this problem and remain intellectually respectable.

The aim of this thesis is to answer the following question: Did the saying about disciples, outsiders, and the mystery of the Kingdom of God originate with Jesus; and if so, what did he intend by it? Phrased in another fashion, this inquiry concerns the authenticity and meaning of Mark 4:11-12. In reality there are two questions, but the latter grows out of the former if the former receives an affirmative answer. Even if the question about authenticity were to receive a negative answer, the investigator would find it necessary to account for the saying, its meaning, and intention, though of course these would not then be ascribed to Jesus.

This section deals with the investigation that has taken place in the last thirty years on the Epistle to the Ephesians, together with a brief account of critical studies before that time. It was thought that this would serve a useful purpose, since the works of various scholars on this Epistle have not been critically considered in any one article or book. A great deal of space has been devoted to the work of Ernst Percy because he has given us the most thorough investigation of this problem and his work is not available in English.

In this study we shall deal with the great affirmation of the Bible that the purpose of God which is manifested in the history of Israel is the same purpose on which the entire creation is founded. Being a redemptive purpose, it is conceived not as an abstract, immovable design, but as effective in itself, identical with the creator's word striving for fulfillment in the world. Jesus fulfills this all-inclusive purpose as the Messiah of Israel, bringing the chosen people of God, and in principle the entire cosmos, to a final crisis wherein divine judgment is enacted on human sin and the new humanity is brought into being. The new humanity, inaugurated in Christ's fulfillment of the creator's purpose, is an eschatological concept and offers man the possibility of becoming a complete man in Jesus Christ. Man's response to this offer involves the recognition of human solidarity, even cosmic solidarity, for, by divine intent, he lives not in isolation, but in a network of relationships to the rest of creation.

The purpose of this thesis is stated more precisely in the sub-title than in the title. It is a theological study of the phrase 'Son of Man'. In attempting this the writer is conscious of the vast amount of scholarship that has been devoted to this subject and mindful of the differences in the opinions and conclusions of many New Testament authorities. Indeed, Dr. Matthew Black has referred to 'the mind and teaching of Jesus about the Son of Man' as ‘the unsolved problem of the New Testament.' This problem still remains. Unanimity of opinion on some of the sources and uses of this phrase awaits more study and research.

Note: Missing Page 110. / Text-books of history usually divide recorded history into three, sometimes four periods: antiquity (ca. 1000 B.C. to ca. 500 A.D., the end of the Roman Empire), the Middle Ages (ca. 500 to ca. 1500 A.D.), and modern times (from the Reformation onwards). Sometimes the French Revolution is used to demarcate the beginning of a fourth period, that of recent history. Whatever the merits or demerit of this classification may be, it is convenient for us to use it, because it coincides nicely with a division which we wish to make in the history of thought. The end of the Middle Ages and the beginning of modern times saw the emergence of a force, the concept of which has played an important role in the theology of the last forty years or so.

"The main structural principles of Communism are either identical with, or implied in, those of Christianity" said John Macmurray, in a contribution to a symposium on Communism and Christianity published in 1935. The statement sets the problem for this thesis. It is not suggested here merely that there are superficial resemblances in the respective forms of the two movements, but rather that there is an essential similarity, and that this similarity is best seen in a comparison of the Party and the Church. At the same time it is acknowledged that there is an important dissimilarity between the two movements; an attempt must be made, therefore, to indicate what this is.

Kierkegaard was utterly convinced that apologetics were a form of treason arising out of stupidity, and that whosoever invented them has been a second Judas within the Christian world. It is true however, that apologetics have been the concern of Christian Theologians throughout the History of the Church. The twentieth century does not constitute an exception to this rule in spite of the passionate warning of the Danish philosopher and its profound repercussions in the theology of K. Barth. The demythologization programme, championed by Rudolph Bultmann in the field of New Testament studies, seems to pursue once again the defence of Christian faith in the modern world.

The changing values of the twentieth century. The uncertainties inherent in present- day biblical scholarship. The work of the British Myth and Ritual School as symptomatic of an altered attitude towards the basic values inherent in primitive tradition. The enigmatic character of the sudden emergence of this school in Britain in 1933. The reasons for the emergence of the British Myth and Ritual School. An analysis of its distinctive features. Its relationship to previous trends in anthropological studies, in general, and to Continental biblical scholarship, in particular. Pedersen and Mowinckel, Gunkel and Gressmann. The ideas of the British Myth and Ritual School a parallel phenomenon. The common roots of these developments in Robertson Smith and Codrington. The Uppsala School, a more recent manifestation of the same spirit. The reaction of Ivan Engnell to the idea of evolution. Points of contact between Engnell's views on the subject and the views already expressed by Pedersen and others. The problem of Tradition-history viewed in the light of Engnell's claims. Gunkel the originator of the term. Questions which require to be answered if the dilemmas associated with the history of contemporary criticism are to be resolved.