LITMIR.BIZ

The question of divine agency in the world remains one important unresolved underlying obstacle in the dialogue between theology and science. Modern notions of divine agency are shown to have developed out of the interaction of three factors in early modernity. Two are well known: late medieval perfect-being theology and the early modern application of the notion of the two books of God's revelation to the understanding of the natural order. It is argued the third is the early modern appropriation of the Augustinian doctrine of inspiration. This assumes the soul's existence and a particular description of divine agency in humans, which became more generally applied to divine agency in nature. Whereas Newton explicitly draws the parallel between divine agency in humans and that in nature, Darwin rejects its supposed perfection and Huxley raised serious questions regarding the traditional understanding of the soul. This book offers an alternative incarnational description of divine agency, freeing consideration of divine agency from being dependent on resolving the complex issues of perfect-being theology and the existence of the soul. In conversation with Barth's pneumatology, this proposal is shown to remain theologically coherent and plausible while resolving or avoiding a range of known difficulties in the science-theology dialogue.

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In the century and a half since Darwin's Origin of Species, there has been an ongoing–and often vociferously argued–conversation about our species' place in creation and its relationship to a Creator. A growing number of academic professionals see no conflict between Darwin's view of life and the Christian faith. Dubbed «theistic evolution,» this brand of Christianity holds that God has used processes like Darwinian evolution to achieve his creation. But is that true? Can Darwin's mechanism of natural selection acting on chance mutations be reconciled with God's intentionality in producing particular outcomes? Does humanity represent the apex of his creation, or just an erasable and ephemeral signpost along a path still being revealed? Does theistic evolution permit God to intervene supernaturally in the workings of his creation? Can we as humans be made in the image of God if we are just one of the millions of products of evolution? Can we salvage concepts like freewill, meaning, purpose, or an eternal soul within theistic evolution? In this book, Wayne Rossiter assess theistic evolution, and whether or not it is consistent with Christianity and secular science. His conclusion is that it bears little resemblance to classical Christianity, and promotes a century-old understanding of evolutionary theory. Theistic evolution renders God a passive player in creation, so far removed and undetectable that he resembles a mere shadow of the Creator described in Christianity.

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This book is a history of the Whore of Babylon image found in the book of Revelation, with an emphasis upon the use and influence of the text on the Brethren of the nineteenth century. The Brethren developed a multi-layered exegesis of the text, using Babylon as a form of vituperative rhetoric through which to vilify all other Christians in order to define their own religious identity. Those with divergent doctrinal beliefs belonged to an epistemological Babylon; those polluted by the world belonged to secular Babylon. Babylon was contagious! It is from the pens of these writers that the Secret Rapture of the Church doctrine developed as a biological «fight or flight» response, and a psychological «fear and fantasy» response. Whilst the Brethren of the nineteenth century are the central focus, the book will have a wider appeal to those interested in the history of exegesis, hermeneutics, and Apocalypse studies, for it also offers an overview of hermeneutical approaches to the reading of Revelation, a survey of Babylon's «afterlife» throughout the history of the church, and new insights into the ways in which readers, texts, and contexts interact in the broader context of sectarian biblical exegesis.

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Many twenty-first-century evangelical charismatics in Britain are looking for a faith that «works.» They want to experience the miraculous in terms of healings and God-sent financial provision. Many have left the mainstream churches to join independent charismatic churches led by those who are perceived to have special insights into faith and to teach principles that will help believers experience the miraculous. But all is not rosy in this promised paradise, and when people are not healed or they remain poor they are often told that it is because they did not have enough faith or are too negative.
This study seeks to discover the origin of the principles that are taught by some charismatic leaders. Ackerley identifies them as the same ideas that are taught by the positive confession, health, wealth, and prosperity movement, originating in the United States. The origins of the ideas are traced back to New Thought metaphysics and its background philosophies of subjective idealism and American pragmatism. These principles were «imported» into the UK through contact between British leaders and those influenced and trained by American «word of faith» teachers. The author seeks to explain the persuasiveness of such teachers through examining case studies. He suggests their «miracles» may well have social and psychological explanations rather than divine origins.

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As experiences of suffering continue to influence the responses of identity groups in the midst of violent conflict, a way to harness their narratives, stories, memories, and myths in transformative and nonviolent ways is needed. From Suffering to Solidarity explores the historical seeds of Mennonite peacebuilding approaches and their application in violent conflicts around the world. The authors in this book first draw out the experiences of Anabaptists and Mennonites from the sixteenth-century origins through to the present that have shaped their approaches to conflict transformation and inspired new generations of Mennonites to engage in relief, development, and peacebuilding to alleviate the suffering of others whose experiences today reflect those of their ancestors. Authors then explore the various peacebuilding approaches, methods, and initiatives that have emerged from this Mennonite narrative and its preservation and dissemination in subsequent generations. Finally, the book examines how this combined historical sensitivity and resulting peacebuilding theory and practice have been applied in violent conflicts around the world, noting both successes and challenges. Ultimately, From Suffering to Solidarity attempts to answer a question: How can a robust historical infrastructure be used to inspire empathetic solidarity with the Other and shape nonviolent ways of transforming conflict to thrust a stick in the spokes of the cycle of violence?

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What are Christian women thinking about mission? How do they do mission? What informs their knowledge and action as they address issues in a complex world where religious proselytizing has become suspect?
This empirical study explores those questions, finding congruence among women from diverse backgrounds and cultural contexts. Women in mission face common identity issues, utilize art and beauty in their work, and develop character as they overcome obstacles in their cultural and denominational settings.
Through nearly one hundred interviews of women in Europe, Asia, Brazil, and the United States, a study of women's theologies of mission, lectures, and countless conversations with women around the globe, this study finds common themes among contemporary women doing Christian mission.
This book fills a lacuna in mission studies that professors, pastors, and church women and men will find informative and refreshing.

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Imagine being able to connect everything you do in life with God's dream of shalom. Imagine all God's people seeing their family responsibilities, work, and community involvement as ministry. Imagine congregations that equip and empower people for ministry–not just in the church, but in all they do. Imagine leaders and members finding a renewed sense of joy, purpose, and vitality as they give themselves away for the sake of the Gospel. Dwight DuBois not only imagines these life-giving outcomes in fresh and powerful ways, he shows readers how to create an environment that equips everyday saints to connect their faith with all of life. Based on the real life struggles of pastors and members, The Scattering lays bare our preoccupation with the health of the institution and offers powerful new language for the church as being both gathered and scattered. This language breaks down unhelpful stereotypes, and provides readers with hopeful and rewarding ways to interpret who we are and what we do as the church of Jesus Christ.

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In The Only Mind Worth Having, Fiona Gardner takes Thomas Merton's belief that the child mind is «the only mind worth having» and explores it in the context of Jesus' challenging, paradoxical, and enigmatic command to become like small children. She demonstrates how Merton's belief and Jesus's command can be understood as part of contemporary spirituality and spiritual practice. To follow Christ's command requires a great leap of the imagination. Gardner examines what it might mean to make this leap when one is an adult without it becoming sentimental and mawkish, or regressive and pathological.
Using both psychological and spiritual insights, and drawing on the experiences of Thomas Merton and others, Gardner suggests that in some mysterious and paradoxical way recovering a sense of childhood spirituality is the path toward spiritual maturity. The move from childhood spirituality to adulthood and on to a spiritual maturity through the child mind is a move from innocence to experience to organized innocence, or from dependence to independence to a state of being in-dependence with God.

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In this study Heather Gorman analyzes Luke's portrayal of Jesus' death in light of the ancient rhetorical tradition, particularly the progymnasmata and the rhetorical handbooks. In addition to providing a detailed, up-to-date exegetical study of Luke 22:66–23:49, she argues three things. First, through the strategic placement of rhetorical figures and the use of common topics associated with refutation and confirmation, Luke structures his passion narrative as a debate about Jesus' innocence, which suggests that one of Luke's primary concerns is to portray Jesus as politically innocent. Second, ancient examples of synkrisis suggest that part of the purpose of Luke's characterization of Jesus in the passion narrative, especially when set in parallel to Paul and Stephen in Acts, was to set up Jesus as a model for his followers lest they face similar persecution or death. Third, Luke's special material and his variations from Mark are explicable in terms of ancient compositional techniques, especially paraphrase and narration, and thus recourse to a special Passion Source is unnecessary.

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Since the inception of Wesleyan theology, thousands of men and women have engaged in domestic and international missions. But why did they go? Why do they continue to go today? In The Use of the Old Testament in a Wesleyan Theology of Mission, Gordon Snider examines the Wesleyan understanding of mission in light of the Old Testament. What theology from God's Old Covenant gave Wesleyans their drive to impact the nations, and how did it shape their missional strategies? The reader will discover why Wesleyan Christians go into the world and gain a deeper understanding of missions by exploring The Use of the Old Testament in a Wesleyan Theology of Mission.

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