ТОП просматриваемых книг сайта:
Религия: прочее
Различные книги в жанре Религия: прочее, доступные для чтения и скачивания
Аннотация
The most popular source of theological hope for American Christians is that of Jurgen Moltmann. Preachers, teachers, and lay people reflect Moltmann's influence, with their hope in a this-worldly eschatology and a suffering God. However, an exclusive reliance on that hope deprives the church of crucial resources in the face of global economic, environmental, and military crises. This book explores Moltmannian hope and considers its costs before looking elsewhere for additional contributions, from Thomas Aquinas's theological virtue of hope to nihilism and beyond, in order to encourage the church to sustain and practice hope in Jesus Christ, our only hope.
Аннотация
Vincent van Gogh believed that one had to learn to read, just as one had to learn to see and learn to live. Van Gogh conveyed a message in his work about the path that he himself followed that was «more true to life,» the path that human beings walk in their turbulent existence, the pilgrimage along the various stages of the road of life. He does not speak about the meaning of life but about the true art of living. It is fascinating to see and read the moving way in which he wrestled with the deep human questions of the whence, why, and whither of life. He did not see himself doing this on his own but acknowledged kindred spirits and allies in preachers, preacher-poets, painters, writers, and other artists who also attempted to find their own way through life in a similar fashion.
Van Gogh was aware, like no other, of his duty and task in life: his vocation as human being and artist. That means that he was well acquainted with loneliness, fear, and despair, including suicidal tendencies. Nevertheless, he understood himself as cut out for faith, rather than resignation. Human beings follow their life's path, through storms and dangers, on land and on sea, where the «star of the sea» (the Virgin Mary) helps them and provides light. Van Gogh rejected the unhealthy, sickly forms of religion, electing instead to embrace authentic forms of piety.
Van Gogh was aware, like no other, of his duty and task in life: his vocation as human being and artist. That means that he was well acquainted with loneliness, fear, and despair, including suicidal tendencies. Nevertheless, he understood himself as cut out for faith, rather than resignation. Human beings follow their life's path, through storms and dangers, on land and on sea, where the «star of the sea» (the Virgin Mary) helps them and provides light. Van Gogh rejected the unhealthy, sickly forms of religion, electing instead to embrace authentic forms of piety.
Аннотация
This book aims to explore the meaning of salvation in Balthasar Hubmaier's theology. Previous research has tended to explain and evaluate his theology by locating his identity among contemporary Anabaptists. Moreover, Hubmaier's theology has been variously labeled as Catholic Anabaptist, Magisterial Anabaptist, or as a bridge between the Radical and Magisterial branches of the Reformation. These approaches to Hubmaier's theology essentially depend on a static and transactional perspective where the result comes from the cause. Such an approach cannot fully explain the distinctive features of Hubmaier's theology, because his theology had multiple rather than single influences. To understand Hubmaier's theology, we need to focus on his motive and purpose in writing rather than external influences. This volume attempts to explore a new understanding of Hubmaier's theology reflecting a necessary change in our paradigmatic methodologies. This fresh perspective helps us see that Hubmaier's theology was not static and transactional but dynamic and relational. As Hubmaier's main purpose was to give readers a proper understanding of soteriology, his writings were written from this perspective, concentrating on salvation. This volume aims to enable the reader to access this unique understanding of soteriology by examining his primary texts in three categories: free will, baptism, and the Lord's Supper. To understand Hubmaier's theology through a new methodology leads us to rethink the meaning of salvation.
Аннотация
The project of developing a contextual theology for the Caribbean was first articulated in the early 1970s in Trinidad and Jamaica. In the years since, many evangelical churches and theologians in the Caribbean have been ambivalent about the validity of this project, assuming that an emphasis on context was somehow antithetical to the pure gospel. But the crisis of the times, along with a more mature hermeneutic, has led to a re-evaluation of this assumption.
Here a group of evangelical Caribbean theologians enter the discussion, with substantive proposals for how the gospel addresses the Caribbean context. They are joined by other theologians from mainline Protestant and Catholic traditions in the Caribbean. The result is an ecumenical dialogue on the diverse ways in which orthodox Christian faith may provide both challenge and hope for the Caribbean context. Half the essays in this volume were originally presented at the Forum on Caribbean Theology held in 2010 at the Jamaica Theological Seminary; the rest were invited especially for this volume.
Here a group of evangelical Caribbean theologians enter the discussion, with substantive proposals for how the gospel addresses the Caribbean context. They are joined by other theologians from mainline Protestant and Catholic traditions in the Caribbean. The result is an ecumenical dialogue on the diverse ways in which orthodox Christian faith may provide both challenge and hope for the Caribbean context. Half the essays in this volume were originally presented at the Forum on Caribbean Theology held in 2010 at the Jamaica Theological Seminary; the rest were invited especially for this volume.
Аннотация
Preaching is a personal event: a minister or speaker prepares his or her sermon and presents it to the congregation. Preaching, however, also includes the Bible as a central source; this source comes from and provides a basis for the believing community. The preaching event is also personal for the members of the congregation, who are not simply recipients of the preacher's words based on a biblical text. The congregation is involved personally in that each individual interprets the words and the text. What is said in the text, in the sermon, and the listener's response represent parts of each one's testimony. Testimony runs throughout preaching, the Bible, and the congregation. It is in this interchange of preacher, text, and listener that not just one testimony develops but many testimonies are present.
Аннотация
The long history of interpretation of the three Johannine letters has been largely characterized, at least since Irenaeus in the late second century, by the assumption that the Elder was addressing the Gnostic heresy. In recent years, particularly with the work of Raymond Brown, attention has been focused on the internal schism within the Johannine (or Beloved Disciple's) community, thus taking the first epistle as a corrective to secessionists' misguided attempts to read the Gospel of John in an «advanced,» spiritualizing manner.
Birger Olsson returns to a less common perspective, one that views the crisis facing the Elder as a wholly «intra-Jewish» problem. The Johannine community comprised Jewish believers who regarded Jesus as the long-promised Messiah of Israel, but at some point in the community's life, under the leadership of one Diotrephes, some members of the community chose to reject this conviction and to entice other members to do likewise. Olsson anchors his thoroughgoing interpretation of the three letters in this conflict among Jewish Christians over the nature of the Messiah and the renewal of Israel's ancient covenant. Among other things, this implies that the letters were written in reverse order of their numbering.
Birger Olsson returns to a less common perspective, one that views the crisis facing the Elder as a wholly «intra-Jewish» problem. The Johannine community comprised Jewish believers who regarded Jesus as the long-promised Messiah of Israel, but at some point in the community's life, under the leadership of one Diotrephes, some members of the community chose to reject this conviction and to entice other members to do likewise. Olsson anchors his thoroughgoing interpretation of the three letters in this conflict among Jewish Christians over the nature of the Messiah and the renewal of Israel's ancient covenant. Among other things, this implies that the letters were written in reverse order of their numbering.
Аннотация
John Henry Newman (1801-1890) was a man who sought to integrate life and holiness. He believed that the spiritual life needed to be lived in an active and dynamic way, touching a person's fundamental attitudes and actions.
Although Newman rejected the title of spiritual director as such, it is obvious from his correspondence that directing others through various facets of the Christian life was one of his dominant concerns. Surprisingly, comparatively little has been written about Newman's idea of spiritual direction. This book investigates Newman's understanding of spiritual direction during his life as a Roman Catholic, 1845-1890. It examines the major areas in which Newman gave spiritual direction through an analysis of the correspondence from his Catholic years. It also explicates those principles of Newman's own spiritual life that found expression in his direction of others.
Newman had a mammoth «apostolate of correspondence.» His Letters and Diaries have been edited and published in a series of thirty-two volumes, embracing more than twenty thousand letters. The first ten volumes deal with Newman's Anglican period; the remaining twenty-two volumes cover his Catholic period and are the primary source for this book. These volumes have been studied chronologically in order to determine and extract the major areas in which Newman gave spiritual direction to others, and to investigate the stages of development in his spiritual advice.
Although Newman rejected the title of spiritual director as such, it is obvious from his correspondence that directing others through various facets of the Christian life was one of his dominant concerns. Surprisingly, comparatively little has been written about Newman's idea of spiritual direction. This book investigates Newman's understanding of spiritual direction during his life as a Roman Catholic, 1845-1890. It examines the major areas in which Newman gave spiritual direction through an analysis of the correspondence from his Catholic years. It also explicates those principles of Newman's own spiritual life that found expression in his direction of others.
Newman had a mammoth «apostolate of correspondence.» His Letters and Diaries have been edited and published in a series of thirty-two volumes, embracing more than twenty thousand letters. The first ten volumes deal with Newman's Anglican period; the remaining twenty-two volumes cover his Catholic period and are the primary source for this book. These volumes have been studied chronologically in order to determine and extract the major areas in which Newman gave spiritual direction to others, and to investigate the stages of development in his spiritual advice.
Аннотация
From all corners of the world, both inside cities and in the remote countryside, the cry for «just peace» rings out loud and strong. But, as many will note in this book, the cry for just peace isn't enough, for just peace requires active faith, working hands, and willing hearts.
Gathered in this volume are essays written from a wide variety of perspectives, religious traditions, nationalities, and ages (from a sixteen-year-old high school student to an eighty-four-year-old senior professor) that seek to offer insight toward answering one question: How are «just peacemaking,» faith formation, and discipleship connected within a twenty-first-century context?
Gathered in this volume are essays written from a wide variety of perspectives, religious traditions, nationalities, and ages (from a sixteen-year-old high school student to an eighty-four-year-old senior professor) that seek to offer insight toward answering one question: How are «just peacemaking,» faith formation, and discipleship connected within a twenty-first-century context?
Аннотация
New England colonial pastor and theologian Jonathan Edwards (1703-58) was well aware of the threat that Deist philosophy posed to the unity of the Bible as Christian Scriptures, yet remarkably, his own theology of the Bible has never before been examined.
In the context of his entire corpus this study pays particular attention to the detailed notes Edwards left for «The Harmony of the Old and New Testament,» a «great work» hitherto largely ignored by scholars. Following examination of his «Harmony» notes, a case study of salvation in the Old Testament challenges the current «dispositional» account of Edwards's soteriology and argues instead that the colonial Reformed theologian held there to be one object of saving faith in Old and New Testaments, namely, Christ.
In the context of his entire corpus this study pays particular attention to the detailed notes Edwards left for «The Harmony of the Old and New Testament,» a «great work» hitherto largely ignored by scholars. Following examination of his «Harmony» notes, a case study of salvation in the Old Testament challenges the current «dispositional» account of Edwards's soteriology and argues instead that the colonial Reformed theologian held there to be one object of saving faith in Old and New Testaments, namely, Christ.
Аннотация
Should Christianity's theological face remain largely European and North American in the twenty-first century in the wake of the expansion of Christianity in sub-Saharan Africa, Asia, and Latin America? The question about the «theological face» of Christianity cannot be ignored. For too long African, Asian, and Latin American theologians have been left out of mainstream theological discussions. Few standard textbooks on Christian theology acknowledge the unique contributions theologians from these continents have made to global Christianity. Introducing Christian Theologies: Voices from Global Christian Communities is a two-volume textbook that alters the predominantly European and North American «theological face» of Christianity by interacting with the voices of the Christian communities from around the globe. Introducing Christian Theologies explores the works of key theologians from across the globe, highlighting their unique contributions to Christian theology and doctrine.