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Аннотация
The visions of Isaiah, Ezekiel, Daniel, Paul, and John have captivated the people of God. Could it be that we are drawn to these spectacular passages because they are all different angles of the same eschatological event? This study explores the visions of these writers as they relate to their individual theology in light of the possibility that these writers saw different facets of the climax of history when the Son receives all glory.
Аннотация
Parsifal, Wagner's final opera, is considered by many to be one of the greatest religious musical works ever composed; but it is also one of the most difficult to understand and many have questioned whether it can be considered a «Christian» work at all. Added to this is the furious debate that has surrounded the composer as an anti-Semite, racist, and inspiration for Hitler. Richard Bell addresses such issues and argues that despite any personal failings Wagner makes a fundamental theological contribution through his many writings and ultimately in Parsifal which, he argues, preaches Christ crucified in a way that can never be captured by words alone. He argues that Wagner offers a vision of the divine and a «theology of Good Friday» that can both function as profound therapy and address current theological controversies.
Аннотация
When in the sixth century Dionysius the Areopagite declared beauty to be a name for God, he gave birth to something that had long been gestating in the womb of philosophical and theological thought. In doing so, Dionysius makes one of his most pivotal contributions to Christian theological discourse. It is a contribution that is enthusiastically received by the schoolmen of the Middle Ages, and it comes to permeate the thought of scholasticism in a multitude of ways. But perhaps nowhere is the Dionysian influence more pronounced than in the thought of Thomas Aquinas.
This book examines both the historical development of beauty's appropriation as a name for God in Dionysius and Thomas, and the various contours of what it means. The argument that emerges from this study is that given the impact that the divine name theological tradition has within the development of Christian theological discourse, beauty as a divine name indicates the way in which beauty is most fundamentally conceived in the Christian theological tradition as a theological theme. As a phenomenon of inquiry, beauty proves itself to be enigmatic and elusive to even the sharpest intellects in the Greek philosophical tradition. When it is absorbed within the Christian theological synthesis, however, its enigmatic content proves to be a powerful resource for theological reasoning.
This book examines both the historical development of beauty's appropriation as a name for God in Dionysius and Thomas, and the various contours of what it means. The argument that emerges from this study is that given the impact that the divine name theological tradition has within the development of Christian theological discourse, beauty as a divine name indicates the way in which beauty is most fundamentally conceived in the Christian theological tradition as a theological theme. As a phenomenon of inquiry, beauty proves itself to be enigmatic and elusive to even the sharpest intellects in the Greek philosophical tradition. When it is absorbed within the Christian theological synthesis, however, its enigmatic content proves to be a powerful resource for theological reasoning.
Аннотация
Cosmic Commons explores terrestrial-extraterrestrial intelligent life Contact. It uses a thought experiment to consider the ecological-economic-ethical-ecclesial impacts of Contact, analyzing incidents around the world described by credible witnesses (two of whom are interviewed for the book), including Roswell and the Hudson River Valley. It discusses government and academic efforts to use ridicule and coercion to suppress Contact investigations, supports a scientific method to research ETI reports in a field that should excite scientists, and calls on academics to publicly disclose their Contact experiences. It traces Earth ecological and economic injustices to the European Enlightenment and the Discovery Doctrine by which European nations rationalized invasion of distant continents, genocide, and seizure of the territories and natural goods of native peoples. It advocates a change in humans' Earth conduct to avoid replicating in space the policies and practices that wrought economic injustice and ecological devastation on Earth, provides an innovative cosmosociological praxis ethics theory and practice toward that end, and develops a Cosmic Charter, based on UN documents, to guide humankind in space and in ETI encounters. Permeated by a profound sense of the sacred, Cosmic Commons explores a positive relationship between religion and science as humankind ventures into space.
Аннотация
At a time when women were expected to stick to their household duties, according to Peter Matheson, Argula von Grumbach burst through every barrier.
Matheson offers here a biography of the Reformation's first woman writer. Argula von Grumbach's first pamphlet in 1523 was reprinted all over Germany. Thousands of copies of her eight pamphlets appeared. Through her writing, von Grumbach defied her Bavarian princes (and her husband), denounced censorship, argued for an educated church and society, and developed her own understanding of faith and Scripture. She even intervened in the Imperial Diets at Nuremberg and Augsburg.
Drawing for the first time on her correspondence, the author shows how von Grumbach paid dearly for her outspokenness but remained undaunted. Though some saw her as a she-devil and others as a harbinger of a new age, Matheson shows von Grumbach as a woman engaged in the life of the villages where she lived, as one motivated by the dreams she had for her children.
In a time of sweeping change and risking everything for the light and truth she was given, Argula von Grumbach showed what the vision and determination of one person could achieve.
Matheson offers here a biography of the Reformation's first woman writer. Argula von Grumbach's first pamphlet in 1523 was reprinted all over Germany. Thousands of copies of her eight pamphlets appeared. Through her writing, von Grumbach defied her Bavarian princes (and her husband), denounced censorship, argued for an educated church and society, and developed her own understanding of faith and Scripture. She even intervened in the Imperial Diets at Nuremberg and Augsburg.
Drawing for the first time on her correspondence, the author shows how von Grumbach paid dearly for her outspokenness but remained undaunted. Though some saw her as a she-devil and others as a harbinger of a new age, Matheson shows von Grumbach as a woman engaged in the life of the villages where she lived, as one motivated by the dreams she had for her children.
In a time of sweeping change and risking everything for the light and truth she was given, Argula von Grumbach showed what the vision and determination of one person could achieve.
Аннотация
In the decade after 9/11, Rev. Seth Kaper-Dale did what preachers were doing all across America–he entered the pulpit and tried to claim Jesus Christ as the risen one who is ushering in a renewed and restored kingdom, even as it seemed that so many nations and special interest groups were claiming power and authority. Over the course of a decade many of the sermons directly addressed the great issues through reflection on the biblical narrative. Sometimes that interaction resulted in the congregation being moved by faith to enter the fray and to address issues such as war, natural disasters, sexual orientation, economic disparity, immigration reform, interfaith matters, and ecological disaster. In short, when the Bible met the big issues in congregational space and time, the church was transformed in Spirit and made ready for real action.
In thirty-four sermons that go from pre-emptive war to the Arab Spring, Seth insists that nothing that happens in real history lies outside the realm of theological reflection, and that there is nothing a congregation cannot delve into once it has seen why the particular kingdom message of Jesus Christ is stronger than any other power.
In thirty-four sermons that go from pre-emptive war to the Arab Spring, Seth insists that nothing that happens in real history lies outside the realm of theological reflection, and that there is nothing a congregation cannot delve into once it has seen why the particular kingdom message of Jesus Christ is stronger than any other power.
Аннотация
Are God, angels, and demons really invisible? Or can the spirits be seen with human eyes, through the lens of Church Ethics? The gift of discerning of spirits is indispensible to the study of church ethics.
Ignatius of Loyola, founder of the Society of Jesus (Jesuits), wrote two sets of Rules for Discerning of Spirits in his Spiritual Exercises in the early 1500s. He taught how the church can receive from God the gift to see otherwise invisible angels, demons, and the Holy Spirit. Ignatius' views were influenced by John Cassian, Jacobus de Voragine, Ludolph of Saxony, and Thomas a Kempis. Ignatius' Rules are exegeted in dialogue with contemporary scholars Karl Rahner, Hugo Rahner, Piet Penning de Vries, Jules Toner, and Timothy Gallagher, and applied to one study of ecclesial ethics in the narrative theology of Samuel Wells.
A four-step Ignatian «pneumato-ethical method» is developed, which any analyst can follow to see the spirits, by consolation/desolation, consent, manifestation, and pneumato-ethics. This method revolutionizes how we study ecclesiology, soteriology, missiology/world religions, liturgy, worship, Eucharist, hermeneutics, homiletics, pastoral counseling, church history, and politics.
The spirits are not invisible at all. They can be clearly discerned through the lens of ecclesial ethics.
Ignatius of Loyola, founder of the Society of Jesus (Jesuits), wrote two sets of Rules for Discerning of Spirits in his Spiritual Exercises in the early 1500s. He taught how the church can receive from God the gift to see otherwise invisible angels, demons, and the Holy Spirit. Ignatius' views were influenced by John Cassian, Jacobus de Voragine, Ludolph of Saxony, and Thomas a Kempis. Ignatius' Rules are exegeted in dialogue with contemporary scholars Karl Rahner, Hugo Rahner, Piet Penning de Vries, Jules Toner, and Timothy Gallagher, and applied to one study of ecclesial ethics in the narrative theology of Samuel Wells.
A four-step Ignatian «pneumato-ethical method» is developed, which any analyst can follow to see the spirits, by consolation/desolation, consent, manifestation, and pneumato-ethics. This method revolutionizes how we study ecclesiology, soteriology, missiology/world religions, liturgy, worship, Eucharist, hermeneutics, homiletics, pastoral counseling, church history, and politics.
The spirits are not invisible at all. They can be clearly discerned through the lens of ecclesial ethics.
Аннотация
With the majority of the world's Christians now living in the non-Western world, Christian mission has become a global movement. The mission of Western Christianity now faces the challenge of laying aside the preeminence and privilege it has long enjoyed in global Christian mission, and embracing a new role of servanthood in weakness alongside its sisters and brothers from Asia, South America, and Africa. Such a transformation in historic patterns in mission requires not just new strategies and techniques, but a renewal of its spirituality. How can the spirituality of Western mission be renewed? By learning from those non-Western Christians whose lives on the margins reveal anew the One who emptied himself of the prerogatives of glory on the cross to serve humanity out of utter weakness. Learning from the Least invites you to a journey among Palestinian Christians to meet radical peacemakers who are making courageous decisions to reconcile with those who are customarily reckoned as enemies. Their radical servanthood out of weakness is a prophetic challenge to Western Christians, a call to lay aside the prerogatives of power and wealth, to question triumphal theologies, and to discover again the vulnerability of the way of the cross.
Аннотация
Beyond the Walls of Separation is an essential and easy-to-read guidebook for chaplains and volunteers working in the context of prison, and for all those who are professionally or through family links related to those in prison. The book tells the story of what life behind bars is, and how inmates experience transformation through Christian faith: People at the crisis points of their life, where they are shattered, and where little is left of what made them, may experience life as fragile and as a transparent filter for the mysterious. Yet they also may experience God's life-giving presence. Love, expressed in forgiveness–against all odds, against all merits and previous experiences–lies at the root of many stories of transformation that emerge from prison.
The book guides visitors to approach inmates without condescension, with an awareness of the social dimension of power and inequality, and with sensitivity to the suffering and alienation that individual prisoners experience. The many years of prison ministry in different cultural contexts and with inmates from all nations have taught the author that Christ does not need to be brought to prison through visitors, through evangelistic events, or through Christian outreach. He is already powerfully present in prison.
The book guides visitors to approach inmates without condescension, with an awareness of the social dimension of power and inequality, and with sensitivity to the suffering and alienation that individual prisoners experience. The many years of prison ministry in different cultural contexts and with inmates from all nations have taught the author that Christ does not need to be brought to prison through visitors, through evangelistic events, or through Christian outreach. He is already powerfully present in prison.
Аннотация
"Tikkun Olam"–To Mend the World is premised on the conviction that artists and theologians have things to learn from one another, things about the complex interrelationality of life and about a coherence of things given and sustained by God. The ten essays compiled in this volume seek to attend to the lives, burdens, and hopes that characterize human life in a world broken but unforgotten, in travail but moving towards the freedom promised by a faithful Creator. They reflect on whether the world–wounded as it is by war, by hatred, by exploitation, by neglect, by reason, and by human imagination itself–can be healed. Can there be repair? And can art and theology tell the truth of the world's woundedness and still speak of its hope?