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Аннотация
Will the love of God save us all?
In this book Thomas Talbott seeks to expose the extent to which the Western theological tradition has managed to twist the New Testament message of love, forgiveness, and hope into a message of fear and guilt. According to the New Testament proclamation, he argues, God's love is both unconditional in its nature and unlimited in its scope; hence, no one need fear, for example, that God's love might suddenly turn into loveless hatred at the moment of one's physical death. For God's love remains the same yesterday, today, and forever. But neither should one ignore the New Testament theme of divine judgment, which Talbott thinks the Western theological tradition has misunderstood entirely. He argues in particular that certain patterns of fallacious reasoning, which crop up repeatedly in the works of various theologians and Bible scholars, have prevented many from appreciating St. Paul's explicit teaching that God is merciful to all in the end. This second edition of Talbott's classic work is fully revised, updated, and substantially expanded with new material.
In this book Thomas Talbott seeks to expose the extent to which the Western theological tradition has managed to twist the New Testament message of love, forgiveness, and hope into a message of fear and guilt. According to the New Testament proclamation, he argues, God's love is both unconditional in its nature and unlimited in its scope; hence, no one need fear, for example, that God's love might suddenly turn into loveless hatred at the moment of one's physical death. For God's love remains the same yesterday, today, and forever. But neither should one ignore the New Testament theme of divine judgment, which Talbott thinks the Western theological tradition has misunderstood entirely. He argues in particular that certain patterns of fallacious reasoning, which crop up repeatedly in the works of various theologians and Bible scholars, have prevented many from appreciating St. Paul's explicit teaching that God is merciful to all in the end. This second edition of Talbott's classic work is fully revised, updated, and substantially expanded with new material.
Аннотация
The theology of Karl Barth has been a productive dialogue partner for evangelical theology. For too long, however, the dialogue has been dominated by questions of orthodoxy. The present volume seeks to contribute to the conversation through a creative reconfiguration of both partners in the conversation, neither of whom can be rightly understood as preservers of Protestant Orthodoxy. Rather, American evangelicalism is identified with the revivalist forms of Protestantism that arose in the post-Reformation era, while Barth is revisited as a theologian attuned both to divine and human agency. In the ensuing conversation questions of orthodoxy are not eliminated, but subordinated to a concern for the life of God and God's people. This volume brings together seasoned Barth scholars, evangelical theologians, and some younger voices, united by a common desire to rethink both Karl Barth and evangelical theology. By offering an alternative to the dominant constraints, the book opens up new avenues for fruitful conversation on Barth and the future of evangelical theology.
Аннотация
The Hermeneutics of Tradition presents the latest scholarship on tradition as a concept and reality in the development of Christian cultures. One aim is to show that traditions are upheld, communicated, and developed within a recognizable set of interpretive guidelines (or rules) and that analysis of these sets both requires and reveals a «hermeneutics of tradition.» The work of the authors included here presents the precarious integrity of traditions and the often tenuous hold upon those traditions exercised by the hermeneutics that drive dynamics of preservation and change. As scholars and religious worshippers continue ancient traditions of receiving strangers with generous hospitality, the coherence of tradition serves conversations about where our true differences lie.
Аннотация
Who are we? What does it mean to be human? What is the purpose of our existence? In our time these continue to be urgent questions. The German theologian Dietrich Bonhoeffer thought deeply about these questions out of a desire to understand the importance of Christ and the incarnation for modern culture. His conviction that Christ died for a new humanity is at the core of his theological anthropology. Bonhoeffer's Christ-centered, Trinitarian theology establishes the intrinsic sociality of humanity as made in the image of God.
Being Human, Becoming Human assembles a distinguished and international group of scholars to examine Bonhoeffer's understanding of human sociality. From the introduction of his dissertation, Sanctorum Communio, where he notes «the social intention of all the basic Christian concepts,» to his final writings in prison, where he describes Christian faith as being for others, the theme of human sociality runs throughout Bonhoeffer's works. This theme links Bonhoeffer with contemporary concerns in theology, philosophy, cultural studies, and science regarding human reason, human nature, and their socio-cultural expressions.
Vital reading for Bonhoeffer scholars as well as for those invested in theological debates regarding the social nature of human being, the essays in this volume examine Bonhoeffer's rich resources for thinking about what it means to be human, to be the church, to be a disciple, and to be ethically responsible in our contemporary world.
Being Human, Becoming Human assembles a distinguished and international group of scholars to examine Bonhoeffer's understanding of human sociality. From the introduction of his dissertation, Sanctorum Communio, where he notes «the social intention of all the basic Christian concepts,» to his final writings in prison, where he describes Christian faith as being for others, the theme of human sociality runs throughout Bonhoeffer's works. This theme links Bonhoeffer with contemporary concerns in theology, philosophy, cultural studies, and science regarding human reason, human nature, and their socio-cultural expressions.
Vital reading for Bonhoeffer scholars as well as for those invested in theological debates regarding the social nature of human being, the essays in this volume examine Bonhoeffer's rich resources for thinking about what it means to be human, to be the church, to be a disciple, and to be ethically responsible in our contemporary world.
Аннотация
ABBREVIATED FOR THE COVER. Full synopsis has been copied over for use on the web. JT – The importance of the use of gender-inclusive language in today's world is generally accepted, especially in the religious domain. In The Seduction of the Church, Doubles demonstrates, in a popular treatment free of technical jargon, how this important activity is being misused to redefine the Christian faith.
Аннотация
"The Lord is the Spirit" (2 Cor 3:17) . . . and yet one might be excused for thinking otherwise when reading studies on God's attributes–omnipotence, omniscience, omnipresence, immutability, impassibility, and the like. Although Christians throughout the ages have defended the deity of the Holy Spirit, theologians have not adequately taken the doctrine of the Holy Spirit into account when formulating a theology of the divine attributes. The resulting understandings of God fall short of being fully Trinitarian.
Gabriel builds on contemporary Trinitarian theology by advocating for the integration of insights from pneumatology into the doctrine of God's attributes. Three case studies are presented: impassibility, immutability, and omnipotence. Gabriel writes from an evangelical and Pentecostal vantage point as he engages in ecumenical dialogue with a wide spectrum of historical and contemporary theological voices.
Gabriel builds on contemporary Trinitarian theology by advocating for the integration of insights from pneumatology into the doctrine of God's attributes. Three case studies are presented: impassibility, immutability, and omnipotence. Gabriel writes from an evangelical and Pentecostal vantage point as he engages in ecumenical dialogue with a wide spectrum of historical and contemporary theological voices.
Аннотация
What is the theologia crucis–the theology of the cross–and what are its radical claims? Which theologians stood within this subversive tradition, and is Karl Barth amongst them?
In this volume New Zealand theologian Rosalene Bradbury throws light on these–surprisingly contentious–questions. She argues convincingly that tethered to the tradition that gave rise to it, the term theologia crucis references a theological system centered around notions of false and true glory, and an ancient conviction that from the cross of Jesus Christ comes a revelatory and a saving Word. The apostle Paul, Athanasius, a school of medieval mystics, and the Reformer Martin Luther, are all shown to be significant classical representatives of these ideas. Bradbury then argues that seminal twentieth-century theologian Karl Barth exhibits many of the classical crucicentric system's defining characteristics, so that he himself might fairly be deemed a modern theologian of the cross. Until now Barth's pivotal role in this long, thin, crucicentric tradition has been unsung. This book thus sheds important new light on Barth's theology.
In this volume New Zealand theologian Rosalene Bradbury throws light on these–surprisingly contentious–questions. She argues convincingly that tethered to the tradition that gave rise to it, the term theologia crucis references a theological system centered around notions of false and true glory, and an ancient conviction that from the cross of Jesus Christ comes a revelatory and a saving Word. The apostle Paul, Athanasius, a school of medieval mystics, and the Reformer Martin Luther, are all shown to be significant classical representatives of these ideas. Bradbury then argues that seminal twentieth-century theologian Karl Barth exhibits many of the classical crucicentric system's defining characteristics, so that he himself might fairly be deemed a modern theologian of the cross. Until now Barth's pivotal role in this long, thin, crucicentric tradition has been unsung. This book thus sheds important new light on Barth's theology.
Аннотация
Even under the best circumstances in life, we all suffer psychological injuries to our self. These injuries from others can range from passive hurtful comments to intentional abusive assaults. The end result is that our sense of being a cohesive and secure self is threatened. We may begin to experience degrees of vulnerability and self-doubts, or of rage and desire for revenge. We may even feel as if we were «falling apart.» In all cases these self-injuries chip away at our self-cohesion and self-esteem.
Grace for the Injured Self helps us to better understand the significance of these injuries to our self, as well as how these injuries can be healed through the self psychology approach of Heinz Kohut. Throughout its pages, this book emphasizes the empathic presence of another as a source of grace. Empathy is the most powerful means by which the self is reassured, strengthened, and ultimately restored. It is this empathic responsiveness of others that holds our self together and helps us daily maintain our self-cohesion and self-esteem. The self psychology perspective of Heinz Kohut, who many consider the most significant psychoanalyst since Sigmund Freud, is made available here as a primary means by which clergy and other helping professionals can provide a healing context for the restoration of injured selves.
Grace for the Injured Self helps us to better understand the significance of these injuries to our self, as well as how these injuries can be healed through the self psychology approach of Heinz Kohut. Throughout its pages, this book emphasizes the empathic presence of another as a source of grace. Empathy is the most powerful means by which the self is reassured, strengthened, and ultimately restored. It is this empathic responsiveness of others that holds our self together and helps us daily maintain our self-cohesion and self-esteem. The self psychology perspective of Heinz Kohut, who many consider the most significant psychoanalyst since Sigmund Freud, is made available here as a primary means by which clergy and other helping professionals can provide a healing context for the restoration of injured selves.
Аннотация
A foundational law promoting worship of the God of the Exodus (the Decalogue's First Commandment) has little meaning without a government policy permitting such worship. Robert Kimball Shinkoskey discusses policies in the Bible which enact freedom of religion for prophets and other dissidents who work to restore worship of the God of their ancestors. In the process, he challenges the theological idea of the cessation of prophecy. New revelation from God is necessary to rescue ancient Israel from backsliding and restore her to a place of security and tranquility in a Mediterranean world gone mad with imperial war-making.
Аннотация
The Ecclesial Base Communities (CEBs) emerged in the wake of Latin American liberation theology and are often referred to as «the Church of the Poor.» This book, however, addresses whether or not CEBs are indeed the Church of the Poor today. It is an open question now if Pentecostalism has in fact become the new church of the poor. To answer this question Philip Wingeier-Rayo conducted a one-year ethnographic study of both movements in a marginalized barrio in Cuernavaca, Mexico. Using the anthropological method of participant-observer, the author studied a Roman Catholic Church and a Pentecostal Church–just 100 yards apart–compiling surveys, life interviews, and field notes to relay his findings. For those interested in liberation theology, Pentecostalism, new religious movements, or the influence of religion on society, this in-depth ethnographic study will be of great interest.