Teacher. Adult Bible Studies Fall 2018 Vol. 27, No. 1 ENRICHMENT MATERIAL GOD S WORLD AND GOD S PEOPLE

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3 Adult Bible Studies Fall 2018 Vol. 27, No. 1 ENRICHMENT MATERIAL To the Teacher...1 Introduction to the Book of Genesis...2 Meet the Writer: Von Unruh...4 Family Conflict in Genesis...29 Glossary of Characters From Genesis...38 Fully Human...39 In God's Image...48 Siblings...57 Are Natural Disasters God s Judgment?...66 The Flood: Judgment and Promise...67 Israel Among the Nations...72 Abraham s Journey...81 Family...82 Sarah...83 Rebekah...93 Jacob s Journey...94 Rachel Leah GOD S WORLD AND GOD S PEOPLE Unit 1 God Created the World 1 September 2 God Created the Heavens and the Earth September 9 God Created Plants and Animals September 16 God Created People September 23 God Created Family September 30 God Creates; Humans Sin...40 Unit 2 God Destroys and Re-Creates 6 October 7 Noah s Steadfast Faith October 14 God Is Always Working October 21 Abraham and Sarah Birth God s People October 28 Isaac and Rebekah Continue the Legacy...84 Unit 3 God Blesses and Creates Regardless 10 November 4 A Troubled Birth November 11 Jacob Receives Isaac s Blessing November 18 Jacob Forms a Relationship With God November 25 God Blesses Jacob and Rachel Teacher Editorial and Design Team Jan Turrentine, Editor Tonya Williams, Production Editor Ken M. Strickland, Designer Administrative Team Rev. Brian K. Milford, President and Publishiner Marjorie M. Pon, Editor, Church School Publications Adult Bible Studies Teacher is designed for teachers of the International Lesson Series. It provides lesson plans for each week s material as well as articles on related biblical topics and on teaching methods. Adult Bible Studies Teacher (ISSN ). An official resource for The United Methodist Church approved by the General Board of Discipleship and published quarterly by Cokesbury, The United Methodist Publishing House, 2222 Rosa L. Parks Blvd., Nashville, Tennessee Copyright 2018 by Cokesbury. Send address changes to Adult Bible Studies Teacher, 2222 Rosa L. Parks Blvd., Nashville, Tennessee To order copies of this publication, call toll free: FAX your order to Telecommunication Device for the Deaf/Telex Telephone: Automated order system is available after office hours, or order through Cokesbury.com. Use your Cokesbury account, American Express, Visa, Discover, or MasterCard. For permission to reproduce any material in this publication, call , or write to Permissions Office, 2222 Rosa L. Parks Blvd., Nashville, Tennessee Scripture quotations in this publication, unless otherwise indicated, are from the Common English Bible, copyright Used by permission. All rights reserved. Scripture taken from the Holy Bible, NEW INTERNATIONAL VERSION. Copyright 1973, 1978, 1984 by International Bible Society. All rights reserved throughout the world. Used by permission of International Bible Society. New Revised Standard Version of the Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Scripture quotations from THE MESSAGE. Copyright by Eugene H. Peterson 1993, 1994, 1995, 1996, 2000, 2001, Used by permission of NavPress Publishing Group. Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright 2016 by the Committee on the Uniform Series. Adult Bible Studies is available to readers with visual challenges through BookShare.org. To use BookShare.org, persons must have certified disabilities and must become members of the site. Churches can purchase memberships on behalf of their member(s) who need the service. There is a small onetime setup fee, plus a modest annual membership fee. At the website, files are converted to computerized audio for download to CD or ipod, as well as to other audio devices (such as DAISY format). Braille is also available, as are other options. Once individuals have a membership, they have access to thousands of titles in addition to ABS. Live-narrated audio for persons with certified disabilities is available from AUDIO- BOOK MINISTRIES at Photo Credit: Shutterstock About the Cover View From Space of the Sun Rising Over Earth The words of Scripture offer the best description of our cover image: Heaven is declaring God s glory; the sky is proclaiming his handiwork (Psalm 19:1). The skies were made by the Lord s word, all their starry multitude by the breath of his mouth (Psalm 33:6). Lord God, you created heaven and earth by your great power and outstretched arm; nothing is too hard for you! (Jeremiah 32:17). Ever since the creation of the world, God s invisible qualities God s eternal power and divine nature have been clearly seen, because they are understood through the things God has made (Romans 1:20). God s riches, wisdom, and knowledge are so deep! They are as mysterious as his judgments, and they are as hard to track as his paths!... All things are from him and through him and for him. May the glory be to him forever. Amen (Romans 11:33, 36).

4 To the Teacher Striking to me in the Genesis accounts of Creation and the formation of God s people is the binary nature of things: Creator and created. Heaven and earth. Chaos and order. Water and land. Male and female. Work and rest, among others. We tend to see these as separate and sometimes opposing realities when they are, in fact, parts of a whole. We might even view one as good and the other as bad. But consider Creator and the created. God created human beings not to keep us at arm s distance but to be in relationship with God, with one another, and with the earth; not to work in opposition to God but to join God in creative work. God gathered the waters together, leaving masses of land dry; but the two realities provide a home for all living things. God created male and female, yet together they form the family. Especially intriguing to me are darkness and light. God created light out of darkness, yet the resulting evening and morning form a single day. My imagination was further fueled by Barbara Brown Taylor s 2014 book, Learning to Walk in the Dark, which resulted from her discomfort at our human tendency to limit goodness to light and assign all that is evil and dangerous to darkness. God, she affirms, works in darkness as well as in the light, and we can learn much from the darkness. I have learned things in the dark that I could never have learned in the light, Taylor says, things that have saved my life over and over again, so that there is really only one logical conclusion. I need darkness as much as I need light. She explains that new life starts in the dark. Whether it is a seed in the ground, a baby in the womb, or Jesus in the tomb, it starts in the dark. 1 Looking beyond the Creation accounts and into relationships among people, we continue to see interesting couplets: rebellion and obedience, conflict and resolution, honesty and deception, rejection and acceptance, weariness and rest, toughness and tenderness, the latter perhaps most poignantly expressed when we read how God regretted making human beings and was heartbroken over their evil ways (Genesis 6:5-6). Through it all, we meet a loving, creating, re-creating God who blesses, guides, makes covenant, restores, and redeems, in spite of human sin, greed, and hubris. We see a God who forgives and extends divine hands of love and acceptance. We encounter a God who chooses again and again to work through flawed human beings to accomplish the divine plan. Our lessons this quarter, written by Von Unruh, encourage us to face the light and the darkness of our lives with the faith of people like Noah, Abraham, and Sarah. They remind us that even when we are less than honorable, like Jacob, God still wants to bless us and use us in God s work. Just as a single day includes light and darkness, people s lives do, too. Rather than running from the darkness when it comes, consider instead accepting it as part of the whole of life, life that God says is good. Brown Taylor reminds us that even when light fades and darkness falls as it does every single day, in every single life God does not turn the world over to some other deity.... Here is the testimony of faith; darkness is not dark to God; the night is as bright as the day. 2 God saw everything he had made: it was supremely good (Genesis 1:31). Jan Turrentine AdultBibleStudies@umpublishing.org 1 From Learning to Walk in the Dark, by Barbara Brown Taylor, quoted at 2 From Learning to Walk in the Dark. 1

5 Introduction to the Book of Genesis Stories about beginnings deal more with the present than the past. The stories of Genesis focus on the present world and the lives of the people who composed them. The authors aim was to make sense of the world they knew by explaining how it came into being. They came to terms with who they were as a people by explaining their own origins in that world. So these stories describe their people s identity and their particular role in the world. The writers of Genesis explain their own connection to their natural landscape and how that environment shaped their lives. They also explain their place in the larger cultural landscape they occupied as a small ancient kingdom. As a deeply religious people, they showed how their origins were part of God s design for the world and themselves. Even modern readers sense intuitively how these stories are about the present, including their own present circumstances. The world that these stories bring into being is still, of course, in many ways, the world in which we all live. As we will see, the world that the authors of Genesis set out to explain was their own small world. They describe their own society in its actual ancient natural and cultural landscape, far removed from the realities of modern readers. Yet, when the particular is described with enough depth and insight, the universal truths of our common humanity can speak through it. Readers of Genesis thus face a decision: when to understand its view of the world as limited by its time and place, and when to understand its view of the world as touching the very roots of our humanity. To tell this story of themselves and their place in the world, the writers of Genesis used the genealogy list, which is foreign to most modern readers. Modern readers stall when repeatedly reading that so-and-so became the father of so-and-so. They usually skip these parts of the Bible. But even the well-known stories in Genesis are part of this genealogical design. They explain with detail what happened to key people in genealogies. For ancient societies, and for traditional societies today, genealogies provide a key way to understand one s identity and relationships with others in the world. These lists of names are actually cultural maps. By identifying their earlier ancestors and their relations to each other, the authors of Genesis tell us (1) who they considered to be within their human family ; (2) how they were related to others in their family; and (3) what their particular role in the family was. In a genealogy, every person stands not merely for the one historical figure but for all that figure s descendants. For example, the story of Jacob and Esau isn t only the story of the conflict and reconciliation of two brothers, but also the story of the relationship between their descendants, the Israelites and the Edomites. Readers of Genesis notice that several of the events in the book are told twice. There are two accounts of creation, two records of the generations between creation and the flood, two flood narratives (woven together), three stories of Israel s ancestors presenting their wives as their sisters on foreign soil, two stories of Hagar s exile from Abraham s family, two explanations 2 Adult Bible Studies Teacher

6 of how Jacob s name was changed to Israel, and so on. These are all genuine marks that the book of Genesis wasn t written down as a single story by a single author such as Moses, as tradition has it but that the book is a collection of multiple traditions of Israel s beginnings from different sources or authors. The book of Genesis itself doesn t identify its authors, and biblical scholars have suggested a number of different proposals for them. The classic proposal is that there were three authors. None of these figures should be considered authors in the modern sense, but rather skilled communicators who preserved and passed along traditions that had been developed over time by many before them. The two earliest of these are the Yahwist and the Elohist. The Yahwist, it is believed, lived during the Davidic monarchy, founded around 1025 bce, an important and influential ancient Near Eastern kingdom (1 and 2 Sam; 1 and 2 Kgs). Scholars gave him his name because he used Israel s personal name of God, Yahweh, rendered in the CEB as the Lord, a title traditionally substituted for Yahweh. The Elohist, it is believed, lived during the monarchy as well and has been associated with the northern kingdom of Israel. His name comes from his avoidance of God s personal name in Genesis and his use of the common Hebrew word elohim, God. The third author is the Priestly writer, so called because his contributions to Genesis reflect the practices of Israelite religion, like the Sabbath and circumcision, and his interest in thorough record keeping. He lived either during or after the Babylonian exile, which began in 587 bce, a time when the Israelites hoped for the restoration of their monarchy and the reconstruction of their temple. Editors skillfully combined the stories of these three writers into a single account of Israel s beginnings. Genesis, therefore, provides the reader not one but multiple viewpoints on beginnings. The reader will still notice at times the special styles and perspectives of the writers and differences in their traditions. As a result, the reader experiences a richer picture of God, of the world, and of God s people than would be possible from a single ancient writer. At key places in Genesis where details and religious viewpoints differ, the notes will help the reader hear these unique voices more clearly. The book of Genesis isn t an independent and complete volume in the Bible. It s only the start of the stories of Israel s beginnings found in the first four books of the Bible: Genesis, Exodus, Leviticus, and Numbers. These books deal with the exodus from Egypt, the revelation of the Instruction at Mount Sinai, and the journey through the desert back to Canaan. As the beginning of this whole story, and as a sacred text in Jewish and Christian scripture, Genesis becomes the starting point for thinking about the nature of the world and of humanity itself. Its power to shape the beliefs and practices of its readers has never ceased. Reprinted from The CEB Study Bible, Old Testament; pages 1-2. Scripture quotations in this publication are from the Common English Bible Copyright 2011 by the Common English Bible. All rights reserved. Used by permission. ( Enrichment Material 3

7 Meet the Writer Von W. Unruh is the conference archivist and historian for the Tennessee Conference. A former editor of Adult Bible Studies Teacher, Von has also pastored churches in Kingston Springs, Nashville, and Monteagle, Tennessee; and in Fulton, Kentucky. A member of the Tennessee Annual Conference since 1991, Von is a graduate of Nazarene Theological Seminary in Kansas City. His paternal ancestors were Mennonites who emigrated to the United States in the 1870s and settled in the Dakotas and western Kansas, bringing with them the Turkey Red Wheat that has helped to turn Kansas into the bread basket of the world. Von is the author of several books and articles published by Discipleship Resources, Abingdon Press, and Cokesbury. A former conference secretary of the Tennessee Conference, Von has served as spiritual director of countless Walk to Emmaus and Chrysalis weekends. 4 Adult Bible Studies Teacher

8 Unit 1: God Created the World September 2 Lesson 1 God Created the Heavens and the Earth Purpose To reflect afresh about what it means to say that God created the universe Bible Lesson Genesis 1: When God began to create the heavens and the earth 2 the earth was without shape or form, it was dark over the deep sea, and God s wind swept over the waters 3 God said, Let there be light. And so light appeared. 4 God saw how good the light was. God separated the light from the darkness. 5 God named the light Day and the darkness Night. There was evening and there was morning: the first day. 6 God said, Let there be a dome in the middle of the waters to separate the waters from each other. 7 God made the dome and separated the waters under the dome from the waters above the dome. And it happened in that way. 8 God named the dome Sky. There was evening and there was morning: the second day. 9 God said, Let the waters under the sky come together into one place so that the dry land can appear. And that s what happened. 10 God named the dry land Earth, and he named the gathered waters Seas. God saw how good it was. 11 God said, Let the earth grow plant life: plants yielding seeds and fruit trees bearing fruit with seeds inside it, each according to its kind throughout the earth. And that s what happened. 12 The earth produced plant life: plants yielding seeds, each according to its kind, and trees bearing fruit with seeds inside it, each according to its kind. God saw how good it was. 13 There was evening and there was morning: the third day. Key Verses: When God began to create the heavens and the earth the earth was without shape or form, it was dark over the deep sea, and God s wind swept over the waters. (Genesis 1:1-2) September 2,

9 Hearing the Word Introduction. Often, Christians read Scripture to learn about God s nature or to hear our Savior speak. As we meditate on a passage, we listen expectantly for a word of counsel, seek insight into the purpose of life, or try to fathom the fickleness of human character. How curious, then, that when many Christians open their Bibles to the early chapters of Genesis, especially to the account of Creation in Genesis 1, they lay aside their normal reasons for reading Scripture. Instead of listening for a word about God, they regard Genesis as if it were a modern scientific treatise. What might we learn about God and Creation if we once again tried to read Genesis 1 as a religious rather than a scientific text? Genesis 1:1. Of the eight actions attributed to God in Genesis 1 (create, say, see, separate, make, name, put, and bless), the most intriguing is the first. In the Old Testament, only God is able to create. Humans can make, produce, shape, cast, form, prepare, craft, and so forth; but they cannot create. Heavens and earth refers to more than just the divine and human abodes. Just as we pair together a couple of contrasting nouns (night and day, east and west, north and south, Republicans and Democrats) to imply everything or everyone, so did the Hebrews. Heavens and earth refers to the entirety of creation; the universe; all that is; the spiritual and the physical literally everything. As the Nicene Creed puts it, God is the maker of heaven and earth [in other words], of all that is, seen and unseen. Translators of the Common English Bible (CEB) made significant changes to the traditional rendition of the first two verses. First, they replaced the traditional In the beginning (KJV, NIV) with the pedestrian-sounding word When. They changed the verb from the simple past tense ( created ) to the continuous past tense ( began to create ). These two changes are grammatically defensible but signify a changed theological stance that will become apparent in the translation of verse 2. Verse 2. The two words without shape or form [shapeless or formless] also appear in tandem in Jeremiah 4:23. They describe an inhospitable, trackless, featureless expanse, similar to what one would experience at sea, in a desert or wilderness, in a howling blizzard, or (to use a contemporary metaphor) in the aftermath of a devastating bombardment. Taken at face value, it was dark describes a landscape devoid of light. Yet when linked to the preceding and succeeding phrases, dark evokes a sense of perilous foreboding and heart-stopping dread. See Exodus 10:21 (which introduces the ninth plague) for a similar use of the word darkness to name something more tangible than the mere absence of light, a darkness that you can feel. The deep sea refers to the fathomless ocean depths (Genesis 7:11; 8:2). Since God had not yet separated water from land (1:9-10), the waters covered everything. The Hebrew word ruach (ROO-ach), like the Greek word pneuma (NOO-mah), translates into English as wind (Exodus 15:10), breath (Genesis 2:7), or spirit (Ezra 1:5). Only the context helps one determine which word to use. The fact that God s wind swept 6 Adult Bible Studies Teacher

10 over, was hovering over (NIV), or moved upon (KJV) the waters suggests God was keeping attentive watch on it. The traditional interpretation of Genesis 1:2 is that the situation it describes followed the creation mentioned in verse 1. That is, since God existed prior to Creation, God created the universe out of nothing, ex nihilo (ecks KNEE-hih-LO). By contrast, the dashes at the beginning and end of verse 2 in the CEB, which reduce the verse to the status of a parenthetical phrase, suggest that it is describing the situation God happened upon when God began to create.... That is, God fashioned the universe out of already-existing matter. Verse 3. Following the lead of the NRSV, the CEB has included all the events in verses 1-5 as Day One. The more common understanding has viewed the events of verses 1-2 as occurring sometime prior to verse 3, with Day One including only the events in verses 3-5. God the Creator is revealed to be also God the Speaker. Most of the acts of Creation in Genesis 1 were commands spoken into existence by the word of God. Isaiah 55:11 suggests that God has never stopped speaking things into existence. Into a world that was ominously, dreadfully dark, with no sign yet of life, God spoke light into being. It provided a glimpse, literally, of things to come. The simple correspondence between God s words and the resulting act God said.... And so light appeared is easy to overlook. Yet it offers a stark difference between God and us. How rarely do our actions correspond to our words! Verse 4. God saw. The notion of God standing back and taking appropriate pride in a job well done is one we can appreciate, and one that should bring a knowing smile to our face. The only one whom Jesus said can justifiably be called good (Mark 10:18) evaluated the creation of light and judged it to be like its Creator: good. God acknowledged the otherness of the newly-created light when he separated it from the darkness. Whether this separation was a mental classification or a physical act, its full import becomes apparent in the next verse. Verse 5. Having completed the first Creation project, God identified the work of light by giving it the name Day. That which was not light (darkness) God named Night. Still today, the ability to name an item correctly requires wisdom and implies authority. The Genesis narrator summarized God s first creation by imposing on it the timestamp of evening and... morning, which was subsequently called the first day. The summary is helpful; it lets us know that this first act of creation was now complete. It also suggests that additional acts of creation will follow. At the same time, by referring to this event as the actions of a day, the narrator introduced a problem that has plagued interpreters ever since. For thousands of years, many readers have questioned how one can have a day prior to the creation of the sun and stars. We ll return to this problem and address it in Lesson 2. The Hebrew word for day (yom [yohm]) clearly refers to what we know as a 24-hour September 2,

11 period. However, as is true of our word day, yom can be used metaphorically to refer to much longer periods of time, as in the phrases in that day, to this day, or in the day of. Verse 6. God spoke a second creative act into being. Having dealt successfully with the matter of darkness, God now dealt authoritatively with the other matter in verse 2: the waters. God commanded a dome ( vault [NIV], firmament [KJV], expanse [NASB]) to be inserted into the waters. Just as God had separated light from darkness (verse 4), the purpose of the dome was to separate the waters. Verse 7. If there was an apparatus that separated light from darkness, it was not named; all we are told is that God separated them. However, the commanded division of the waters required a dome that God had to manufacture. When completed and successfully installed, the dome worked to perfection. It separated the lower waters from the upper waters. Verse 8. As God did previously in verse 5, when God completed this second creation project (the dome), God gave it a name. God called the dome Sky. Notice that Sky was not God s name for the upper waters. God did not name the upper or the lower waters. Sky was God s name for the dome that kept apart the two waters. Since the upper waters are on the far side of the dome/sky, we would be more correct to refer to them as space, that which lies beyond our atmosphere. As with God s first creation, the narrator noted the completion of the second creation by imposing on it the timestamp of evening and... morning, which he immediately labeled the second day. Verse 9. God s third creative act, which built on and was made possible by the second creative act, was multifaceted. In the first part of the third act, God spoke into being a boundary that was designed to contain the lower waters so that dry land can appear. We ve already learned that God s word is able to speak new realities into existence (verse 3); that s what happened in this case, too. The second part of this creative act is described in verses Verse 10. After God completed the first portion of the third creative project (a boundary to contain the lower waters), God supplied names to the result, just as we saw in verses 5 and 8. God named the dry land that emerged from the now contained lower waters Earth. The bounded lower waters God called Seas. Just as God had done regarding the light created on Day One (verse 4), God stood back and admired this newest creation, land and seas, before labeling it good. Verse 11. For the second part of God s third creative act, God focused sole attention on the newly formed dry land called Earth. This time God spoke into being plant life ( vegetation [NIV, NRSV], grass [KJV]). In fact, there were to be two kinds of self-sustaining plant life. The first that God instructed to grow were plants yielding seeds. The second were fruit trees. Each was to be capable of reproducing according to its kind. Again, since God s word is able to speak new realities into existence (verses 3, 9), that s what happened in this case, too. 8 Adult Bible Studies Teacher

12 Verse 12. As God had commanded, two kinds of plant life began to spring from the earth. Plants ( herbs [KJV]) and fruit trees were each replete with seeds that would guarantee their continued existence. Just as had already been done twice previously (verses 4, 10), God again stood back and admired what had been created (plants and fruit trees) before calling it good. Martin Luther ( ) was right to suggest that God s good work should cause us to marvel, too. The first creation without seed was brought about... as a result of the power of the Word. However the fact that seeds now grow is also a work of creation full of wonderment. 1 Verse 13. As with God s first and second acts of Creation, the narrator noted that the third creation was complete by imposing on it the timestamp of evening and... morning, which he immediately labeled the third day. Seeing the Need One of the earliest books I remember reading (actually, I m sure I just looked at the pretty pictures) was a lavishly illustrated children s book on the Book of Genesis. The pictures of swirling galaxies, of lush meadows and heavily fruited trees, and of a pair of human beings respectfully hidden by shrubs and surrounded by wild (yet tame) animals endlessly fascinated me. Again and again, I returned to that book and slowly leafed through its pages, letting my childish imagination place me into the midst of the stories. It s one of the ways that the grown-up talks about God s love first became real to me. Stained glass windows and mosaics on church walls and floors did the same through the centuries for countless people who never held a Bible in their hands and who couldn t have read it if they had. No matter what was being said, a person standing in those churches could look at the walls or windows or floors and be transported personally into the stories and have an encounter with God. As we read again the familiar stories in the Book of Genesis this quarter, we have an opportunity to let the narratives capture our imagination and transport us into the presence of God. If we can lay aside our preconceived notions as to what must (or must not) be true long enough to listen intently for God s voice, we may just hear it! If we do, we may find ourselves once again marveling at God s goodness. Living the Faith The lessons this quarter offer class members an opportunity to reflect afresh on God s creation of the world and of a people who would heed God s word. In Unit 1, five lessons from Genesis 1 3 enable us to look again at what Scripture says about Creation. In Unit 2, we are reintroduced to the families of Noah, Abraham and Sarah, and Isaac and Rebekah. In Unit 3, four more lessons from Genesis focus our attention on the patriarch Jacob. As teacher or facilitator of group discussions, be aware that the Bible lessons you and your group will read and meditate on each week during the next three months will seem familiar to everyone who has been even nominally involved in Bible study. Many persons will look September 2,

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14 Draw closer to Christ this Christmas by exploring this holiday classic. The Nutcracker is a delightful and whimsical Christmas classic that children and adults look forward to every year. First performed in 1892, the music, dance, and story of this classic hold a special place in our cultural Christmas celebrations. VIEW FROM SPACE OF THE SUN RISING OVER EARTH In The Gift of the Nutcracker, Matt Rawle, author of The Redemption of Scrooge, explores the story to help us understand God s greatest gift of the Christ child, and the kingdom Christ came to establish. Adult Bible Studies Additional components for a four-week study include a comprehensive Leader Guide, a DVD featuring Matt Rawle, a Worship Resources Flash Drive, and youth and children s resources. Fall 2018 Matt Rawle is Lead Pastor at Asbury United Methodist Church in Bossier City, Louisiana. Matt is an international speaker who loves to tell an old story in a new way, especially at the intersection of pop culture and the church. He is the author of a new series of books titled The Pop in Culture Series. The series includes The Faith of a Mockingbird, Hollywood Jesus, The Salvation of Doctor Who and The Redemption of Scrooge. God s World and God s People RELIGION/Christian Education/Adult $14.99US Learn more at AbingdonPress.com ISBN-13: Teacher _CVR_CV1.indd All Pages 4/27/18 1:12 PM