LITMIR.BIZ

More than seventy years after his untimely death, this collection of essays and lectures provides the first appearance of Charles Norris Cochrane's follow-up to his seminal work, Christianity and Classical Culture. Augustine and the Problem of Power provides an accessible entrance into the vast sweep of Cochrane's thought through his topical essays and lectures on Augustine, Roman history and literature, Niccolo Machiavelli, and Edward Gibbon. These shorter writings demonstrate the impressive breadth of Cochrane's mastery of Greek, Roman, and early Christian thought. Here he develops the political implications of Christianity's new concepts of sin and grace that transformed late antiquity, set the stage for the medieval world that followed, and faced the reactions of the Renaissance and Enlightenment. Cochrane analyzes the revival of classical thought that animated Machiavelli's politics as well as Gibbon's historiography. Written amid the chaos and confusion of depression and world war in the twentieth century, Cochrane's writings addressed the roots of problems of his own «distracted age» and are just as relevant today for the distractions of our own age.

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Churches are traditionally among the first to respond to the call to aid strangers in distress. In this age of globalization, one group of strangers in particular–asylum seekers and refugees–is in urgent need of welcome as they flee their homelands in search of safety. This same group, however, faces hostility and rejection in many places. What should be the church's response? This book argues that Christian hospitality offers a powerful theological and pastoral response to such vulnerable strangers in our midst. For that to happen, the church must answer two questions: «What is Christian hospitality?» and «How do we put it into practice with refugees and asylum seekers?» Part One answers the first question with a cross-disciplinary study of sacred hospitality in both ancient and modern times. Part Two tackles the second with a fascinating case study of the church's outreach to refugees and asylum seekers in an international Chinese city. As communities worldwide receive refugees and asylum seekers, this book offers Christian hospitality and the Hong Kong experience as one hopeful response to needy strangers at our doorstep. It is a welcome theological and practical resource for refugee ministry in the twenty-first century.

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We live in a world full of challenges. The three graces can almost be seen as motors for Christian life in today's world, but the words faith, hope, and love have so many everyday uses that their technical, theological meanings are, for many, difficult to appreciate. Modern life also leaves many yearning for authenticity and meaning. Many religions have answered that need by calling to mind the image of a path. Always profound progressions, religious paths tend to be motivated either by practices (the act of walking the path) or focal points. Christianity has a focal point, an object, and it sees the three graces as distinctively content filled. The heart of this book is about helping people find the Christian path and their intellectual, emotional, and spiritual balance–an equilibrium that is sustained by a strong personal faith, an enduring hope for the future, and genuine love that will withstand the worst of times. It contributes to the category of Christian literature that provides a pattern for Christian living without surrendering the intellect to the more popular side of this genre.

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The I AM statements exclusive to the Fourth Gospel are seen as the attempt of the author(s) of that Gospel to present the nature and purpose of the earthly life of Jesus by engaging the imaginative faculty of the reader. Succeeding generations of artists are considered as undertaking a similar task by engaging in an imaginative dialogue with the text.
There are five narratives that are peculiar to the Fourth Gospel: The Wedding at Cana, the Woman of Samaria, the Woman Taken in Adultery, the Raising of Lazarus, and the Washing of Feet.
Five paintings based upon each narrative are considered in context. These are taken from the early fourteenth century (Duccio and Giotto) to the twentieth and twenty-first centuries (Max Beckmann and the contemporary Icon writer, Constantina Wood). A sense of the loss experienced by the western church under the sanctions of the Protestant Reformation against visual imagery is conveyed. This leads to a suggestion that a reassertion of the role of the aesthetics of Christian worship might be a unifying factor for a generation jaded by the pedantry that divides the Christian Church.

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Intuitive logical thinking would suggest that Revelation should be:
One biblically coherent and complete narration, That uses only natural and biblical symbols, To retell God's consistent work from beginning to end; That reveals Jesus and his resurrection as the focus; To call for decisive response from every person, For the creation which God loves and will glorify; To close God's written oracle to humankind.
But almost no one has been able to demonstrate these.
Through the lens of God bringing his created order from the beginning to his final Sabbath in Jesus Christ, and noticing an overlooked peculiarity of Revelation (chapter 20 is glaringly different to the rest of the chapters), the «mysteries» of Revelation are shown to be plainly manifested truths already in the Bible rather than esoteric and hidden teachings still to be deciphered.
Centering Jesus in all things, Revelation filters out inconsequential and errant teachings and highlights the essential core of Judeo-Christianity to prompt a response from every person made in God's image. Poignantly, it shines a light on the current global crises–environmental, political, religious, and economic.
This book's common-sense, context-first exegesis sets it apart from most other Revelation commentaries on the market.

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"At the deepest level religious traditions determine what goes on between one human being and another, between one community and another, and between human beings and whoever holds power over them."
Kees Bolle's original, passionate scholarship veered away from things handed down and standard in our thought about religions. In this his final book, he explores how religious paradigms have given rise to particular structures of power, and how religious myths compel particular human actions: the possibility of interpretation, the necessity for recognizing religious forms where they appear, the relationship of secularization and sacredness.
And at every turn, Bolle examines the notion that Western intellectuals are nonreligious. He confronts the responsibility «mere» scholarship bears for events–sometimes terrible events–in the real world. We move from David and Nathan to Antigone, from Brahmanism and Buddhism to the familial struggle between Christianity and Islam. The book concludes with Bolle's striking reflections on how «modern man» has become inherently religious in concurrence with modern manifestations of power.
Bolle is a fascinating figure. He loved the immediacy of lessons found in Hasidic stories, and his own thought may be said to approach the wholeness, the immediacy, of religion.

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In January 2017 Mikhail Gorbachev, former president of the Soviet Union, said that it looks as if the world is preparing for war. And Pope Francis noted that war is already being fought piecemeal around the world. In this book we argue that since violence begets violence, we must privilege soft power over military might, if we are to have peace on earth. Gandhi used soft power in India overcame British military might, and King used it to bring about integration in the 1960s. Soft power brought about the nuclear nonproliferation treaty, the Kyoto climate agreement, and Iran's agreement to refrain from making nuclear weapons. Soft power involves both dialogue between world leaders and conflict resolution, and privileges diplomacy over war. As General James Mattis said in 2013, «If you don't fund the State Department fully, then I need to buy more ammunition.»

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In this memoir, internationally acclaimed hymn-poet Brian Wren outlines his life story, describes his writing process, and explores the relationship between words and music. Although (because) Christian hymns are typically sung by untrained voices, they exemplify the abiding and universal appeal of human voices joining together in song. This book will be useful and interdenominationally appealing to students and teachers of church music, theological students, pastors, choir members, and worshipers who care about the words they sing.

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A significant number of Muslim communities throughout the world reflect varying degrees of involvement in Islamic mysticism. What bridges are present in this context that will facilitate not only evangelism, but also discipleship and community formation? Matthew Friedman guides the reader on a journey examining the response of the early Christian community to the challenges of ancient Jewish and Hellenic mysticism, focusing on the central idea of «union with God in Christ.» Far from finding this to be a leftover from the early Church, he discovers that this theme remained crucial into the Reformation, particularly in the writing and work of eighteenth-century figures John and Charles Wesley.Join Friedman as he explores resources for discipleship and community building that will be relevant to both scholars and practitioners alike, and will be effective for witness within modern contexts of Islamic mysticism worldwide.

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Moral Injury is now recognized as a growing major problem for military men and women. Operant conditioning can overwhelm moral convictions and yet the question of whether «to shoot or not to shoot» often will never have a settled answer. Certain theories and treatment models about MI have been well developed, but too often overlook root issues of religious faith. The authors propose a new model for understanding moral injury and suggest ways to mitigate its virtually inevitable occurrence in pre-combat training, and ways to resolve MI post-trauma with proven spiritual resources. People outside the military, too, among whom the incidence of MI also is a growing threat, will benefit from this analysis. The stories of the injured–their shaping and their telling–are the key, and there are many illumining stories of moral injury and recovery. Those who suffer MI, their families, and caregivers, including counselors, pastors, and faith communities, will find hope-giving first steps toward the healing of MI in this book.

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