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Jacques Ellul
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Аннотация
Presence in the Modern World is Jacques Ellul's most foundational book, combining his social analysis with his theological orientation. Appearing first in French in 1948, it has reached the status of a classic that retains all of its relevance today in the face of the challenges that beset us. How should we respond toward such complex forces as technology or the state? How can we communicate with one another, despite the problems inherent in modern forms of media? Do we have hope for the future of our civilization? Ellul responds by describing how a Christian's unique presence in the world can make a difference. Instead of acting «as sociological beings,» we must commit ourselves to the kind of revolution that will occur only when we become radically aware of our present situation and undertake «a ferocious and passionate destruction of myths, intellectual idols, unconscious rejections of reality, and outmoded and empty doctrines.» In this way, says Ellul, we become the medium for God's action in the modern world.
This 2016 edition presents a fresh translation along with new footnotes, an introduction to Ellul's life, and a complete bibliography of his books in English and French.
This 2016 edition presents a fresh translation along with new footnotes, an introduction to Ellul's life, and a complete bibliography of his books in English and French.
Аннотация
The theme of Islam and Judeo-Christianity is the relationship between these three faiths under three headings that are often promoted as a basis for commonality between them (sons of Abraham, monotheism, and religions of the book). Ellul incisively critiques these expressions, finding less common ground than is generally accepted and a pattern of conformism.
The English edition of Islam and Judeo-Christianity includes a foreword by David Gill and Dominique North Ellul, and Alain Besancon's extensive foreword to the French edition of Islam and Judeo-Christianity (relocated to the appendices in this edition). The book also includes other writings on this theme by Ellul: Firstly, chapter 5 from Ellul's Subversion of Christianity where «Islam is portrayed as a non-progressive, totalitarian religion, founded on the concept of divine right, and credited with having introduced into Christianity the idea of holy war.» Secondly, Ellul's foreword to The Dhimmi: Jews and Christians under Islam written by Bat Ye'or (1985), which documents the conditions of Jews and Christians in Muslim society. Thirdly, Ellul's foreword to The Decline of Eastern Christianity under Islam: From Jihad to Dhimmitude, also by Bat Ye'or (1996), which further explores the history of Jews and Christians under Islam.
The English edition of Islam and Judeo-Christianity includes a foreword by David Gill and Dominique North Ellul, and Alain Besancon's extensive foreword to the French edition of Islam and Judeo-Christianity (relocated to the appendices in this edition). The book also includes other writings on this theme by Ellul: Firstly, chapter 5 from Ellul's Subversion of Christianity where «Islam is portrayed as a non-progressive, totalitarian religion, founded on the concept of divine right, and credited with having introduced into Christianity the idea of holy war.» Secondly, Ellul's foreword to The Dhimmi: Jews and Christians under Islam written by Bat Ye'or (1985), which documents the conditions of Jews and Christians in Muslim society. Thirdly, Ellul's foreword to The Decline of Eastern Christianity under Islam: From Jihad to Dhimmitude, also by Bat Ye'or (1996), which further explores the history of Jews and Christians under Islam.
Аннотация
First-timeTranslation in English – – –
The relationship between Christians and Jews has often been very tense, with misunderstandings of Paul's teachings contributing to the problem. Jacques Ellul's careful exegesis of Romans 9-11 demonstrates how God has not rejected Israel. The title is taken from the verse, «Is there some injustice in God?» The answer is a clear «no.» God's election simply expanded outward beyond Israel to reach all peoples of the earth. In the end, there will be a reconciliation of Jews and Christians within God's plan of salvation.
Written in 1991, three years before Ellul died, An Unjust God? brings a new understanding to a section of Scripture known for its conventional and limited interpretations. One significant feature of the book is Ellul's personal experience of the suffering of Jews under the Nazi regime; and this has direct bearing for the way he links the sufferings of Israel with the sufferings of Jesus. Ellul is then bold enough to say that a major reason why the Jewish people have not accepted Jesus as Messiah is because the Christian Church has not done well to emulate the Jewish Savior of the world.
The relationship between Christians and Jews has often been very tense, with misunderstandings of Paul's teachings contributing to the problem. Jacques Ellul's careful exegesis of Romans 9-11 demonstrates how God has not rejected Israel. The title is taken from the verse, «Is there some injustice in God?» The answer is a clear «no.» God's election simply expanded outward beyond Israel to reach all peoples of the earth. In the end, there will be a reconciliation of Jews and Christians within God's plan of salvation.
Written in 1991, three years before Ellul died, An Unjust God? brings a new understanding to a section of Scripture known for its conventional and limited interpretations. One significant feature of the book is Ellul's personal experience of the suffering of Jews under the Nazi regime; and this has direct bearing for the way he links the sufferings of Israel with the sufferings of Jesus. Ellul is then bold enough to say that a major reason why the Jewish people have not accepted Jesus as Messiah is because the Christian Church has not done well to emulate the Jewish Savior of the world.
Аннотация
This significant book, written a few years before his death, presents Ellul's fullest understanding of the meaning of Jesus' life. One finds all of the major themes of Ellul's writings. The first half of this book deals with Jesus' sufferings, which are by no means limited to Good Friday. Through Jesus' identification with «the whole human condition,» we are offered the possibility of both enduring and overcoming suffering.
Similarly, the temptations are understood beyond the wilderness temptation narrative since Jesus experiences them throughout his ministry. Ellul believes temptations are ultimately human avenues for tempting God, and so focuses on the discussion power and «non-power,» be it on personal or political levels. Appropriately, Ellul enters into the passion narrative not simply in the context of suffering but in the context of temptation, where Jesus could have easily «proved his divinity,» but chose instead to reveal both the character and way of God.
Similarly, the temptations are understood beyond the wilderness temptation narrative since Jesus experiences them throughout his ministry. Ellul believes temptations are ultimately human avenues for tempting God, and so focuses on the discussion power and «non-power,» be it on personal or political levels. Appropriately, Ellul enters into the passion narrative not simply in the context of suffering but in the context of temptation, where Jesus could have easily «proved his divinity,» but chose instead to reveal both the character and way of God.