LITMIR.BIZ

Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the «second death»–an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.

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This book provides a comprehensive description of how evangelicals in Northern Ireland interpreted the «Troubles» (1966-2007) in the light of how they read the Bible. The rich and diverse landscape of Northern Irish evangelicalism during the «Troubles» is ideally suited to this study of both the light and dark sides of apocalyptic eschatology. Searle demonstrates how the notion of apocalypse shaped evangelical and fundamentalist interpretations of the turbulent events that characterized this dark yet fascinating period in the history of Northern Ireland. The book uses this case study to offer a timely reflection on some of the most pressing issues in contemporary negotiations between culture and religion. Given the current resurgence of religious fundamentalism in the wake of 9/11, together with popular conceptions of a «clash of civilizations» and the so-called War on Terror, this book is not only an engaging academic study; it also resonates with some of the defining cultural issues of our time.

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The works of Emmanuel Levinas, a survivor of the Nazi horror, are striking in the constancy of their thought and the strength of their appeal. We are not condemned to evil and hatred; rather, we are called to be-for-each-other.
For You Alone explores the relational and religious quality of Levinas' work. Our lives are always twofold rather than «one and the same.» A relational life is dependent on encounters that are revelatory. Revelation means that life is no mere sameness but is tied to the revelation of the other, to you. Here is transcendence par excellence. Here is what the name of God signifies, the relational and ethical bond that takes us outside ourselves toward the other in our midst. What could be more natural, more human, or more divine than to speak of the relational quality of life?
An answerable life means that we are asked after, called, required. «Here I am under your gaze,» Levinas writes, «obliged to you, your servant. In the name of God.»

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In The Games People Play, Robert Ellis constructs a theology around the global cultural phenomenon of modern sport, paying particular attention to its British and American manifestations. Using historical narrative and social analysis to enter the debate on sport as religion, Ellis shows that modern sport may be said to have taken on some of the functions previously vested in organized religion. Through biblical and theological reflection, he presents a practical theology of sport's appeal and value, with special attention to the theological concept of transcendence. Throughout, he draws on original empirical work with sports participants and spectators. The Games People Play addresses issues often considered problematic in theological discussions of sport such as gender, race, consumerism, and the role of the modern media, as well as problems associated with excessive competition and performance-enhancing substances. As Ellis explains, «Sporting journalists often use religious language in covering sports events. Salvation features in many a headline, and talk of moments of redemption is not uncommon. Perhaps, somewhere beyond the cliched hyperbole, there is some theological truth in all this after all.»

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Early evening, a young boy alone on his pony on the rim of the Nebraska Sandhills. Three darkening thunderclouds rising higher and higher on the horizon. An electric atmosphere, a quickening, light cooling breeze.
A slight shiver and the boy wonders, «Am I being pursued by the Father, the Son, and the Holy Ghost?»
These sudden, unbidden, unexpected, strange experiences. We all have them. What are they? Mere plucking on the emotional strings of our material selves? Or do they have a deeper meaning? Do they signal the Presence of something other, maybe some Other, maybe some one Other, some thing or some one, above, below, beyond our normal waking consciousness?
James W. Sire has studied a massive number of these accounts. He pairs them with his own experiences and turns to scientists, philosophers, and theologians for explanation. These experiences, he concludes, are signals of transcendence or what N. T. Wright calls echoes of a voice–"the voice of Jesus, calling us to follow him into God's new world." This book is an account of the author's journey to this conclusion.

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The 9/11 al-Qaeda attacks on the U.S. in 2001 shocked the world, not only because of their viciousness but also because of the disillusionment that «holy wars» are a phenomenon of the past. «Holy wars,» rather, are a reality in today's world too, threatening global peace like never before.
In this volume Christoffer Grundmann pleads for the cultivation of religious literacy and interreglious dialogue. First, he attempts to regain an adequate understanding of religion by showing the incompatibility of abstract concepts of religion with religions actually lived. So Grundmann suggests perceiving religion as the lived relationship toward an Ultimate.
Given that interreligious dialogue is communication about diverse ways of relating to the Ultimate, the religiously embedded, primarily Jewish philosophy of encounter and dialogical thinking–with its personalistic nature–comes into focus here as uniquely suited for such communication. Even though interreligious encounter implies risk, Christians cannot but engage in it fearlessly, says Grundmann, because they trust that the risen Christ will reveal himself anew as the one he really is, wherever and whenever Christians take part in dialogue with people of other faiths.

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Once upon a time, on grounds of both religion and common sense, people assumed that the earth was flat and that the sun literally rose and set each day. When newly developing knowledge made those beliefs untenable, giving them up was difficult.
Today the belief that only one of the world's various religions is true for all people on earth is equivalent to the belief in a flat earth. Both notions have become untenable, given contemporary knowledge about religion.
Even though many people are still troubled by the existence of religious diversity today, that diversity is a fact of life. Religious diversity should be no more troubling to religious people than the fact that the earth is round and circles the sun.
This provocative book, based on the author's longtime practice of Buddhism and comparative study of religion, provides tools with which one can truly appreciate religious diversity as a gift and resource rather than as a deficiency or a problem to be overcome. After we accept diversity as inevitable and become comfortable with it, diversity always enriches life–both nature and culture.

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Baptists are not often thought of as leading theologians and practitioners of worship. But forgotten in history is one crucial fact: the Baptist tradition formed out of a desire to worship God purely. Early Baptists devoted immense energy to questions of worship and drew conclusions of even contemporary value. Through the seismic liturgical shifts of English society in the seventeenth century, worship was both their most galvanizing and disintegrating impulse. As time passed and terminology changed and Baptists shied away from this divisive topic, this emphasis was lost. No one today considers worship a Baptist distinctive.
Pure Worship re-creates the fascinating historical context of the early years of the English Baptists. Examining many thousands of manuscript pages, Matthew Ward pieces together an entire theology of worship that not only guided the early Baptists but also attracted the attention of many elements of English Christianity. Baptist thoughts on worship were neither minor nor tangential but the very heart of what distinguished them from the rest of England. Pure Worship offers a complete reenvisioning of what it meant to be an early Baptist and reveals their overwhelming desire to be known as pure worshippers of God.

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We live in an age of global capitalism and terror. In a climate of consumption and fear the unknown Other is regarded as a threat to our safety, a client to assist, or a competitor to be overcome in the struggle for scarce resources. And yet, the Christian Scriptures explicitly summon us to welcome strangers, to care for the widow and the orphan, and to build relationships with those distant from us. But how, in this world of hostility and commodification, do we practice hospitality? In The Gift of the Other, Andrew Shepherd engages deeply with the influential thought of French thinkers Emmanuel Levinas and Jacques Derrida, and argues that a true vision of hospitality is ultimately found not in postmodern philosophies but in the Christian narrative. The book offers a compelling Trinitarian account of the God of hospitality–a God of communion who «makes room» for otherness, who overcomes the hostility of the world though Jesus' life, death, and resurrection, and who through the work of the Spirit is forming a new community: the Church–a people of welcome.

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This collection of essays concerns the development of contextualized theologies of liberation in Palestine and the indigenous Palestinian people's struggle for justice and liberation. The work is innovative because of its inclusion of indigenous perspectives within its remit and the introduction of new concepts such as civil liberation theology. The collection offers other ways to look at biblical discourses and their impact on the ongoing conflict, ways to live peace, ways to be ethical when visiting these conflicted lands, understandings of resource ethics, and even a new way to understand how we approach our understanding of liberation theology. Contributors include well-known scholars from Muslim, Jewish, Christian, Palestinian-Israeli, Indian, American, and British contexts. This work goes beyond standard academic collections. It is aimed not only at scholars and students but also at peace activists and policymakers. It should be of use not only in academic courses but also for practitioners of conflict resolution, peace and reconciliation.

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