LITMIR.BIZ

While many of the Reformers considered natural law unproblematic, many Protestants consider natural law a «Catholic thing,» and not persuasive. Natural law, it is thought, competes with the Gospel, overlooks the centrality of Christ, posits a domain of pure nature, and overlooks the noetic effects of sin. This «Protestant Prejudice,» however strong, overlooks developments in contemporary natural law quite capable and willing to incorporate the usual objections into natural law. While the natural law itself is universal and invariant, theories about the natural law vary widely. The Protestant Prejudice may respond to natural law understood from within the modes of common sense and classical metaphysics, but largely overlooks contemporary natural law beginning from the first-person account of subjectivity and practical reason. Consequently, the sophisticated thought of John Paul II, Martin Rhonheimer, Germain Grisez, and John Finnis is overlooked. Further, the work of Bernard Lonergan allows for a natural law admitting of noetic sin, eagerly incorporating grace, community, the limits of history, a real but limited autonomy, and the centrality of Christ in a natural law that is both graced and natural.

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Beyond Me seeks to capture and convey the wonder, mystery, and healing power of the Divine Spirit and its activity in human beings, life, and relationships. This Divine Presence is often felt or glimpsed as Mystery–beyond us, yet within us–which grabs our attention and pulls us into a deeper and fuller exploration of what life and human existence is all about. As an ordained Presbyterian minister serving as a Pastoral Psychotherapist, Carroll E. Arkema is especially thrilled and fascinated to notice and then capture in his poems the congruency between psychodynamics, spiritual growth, and scriptural stories. His interdisciplinary perspective illuminates the complexity of the divine/human relationship, tracing how people change, heal, and are sanctified, while also resisting such change and growth. Personal experiences and scriptural accounts throw light on each other, and Arkema shows poetry to be a format capable of holding and integrating both.

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A thorough and insightful commentary on Paul's letter to his coworker Timothy, which the apostle wrote before and during Nero's persecution. Spencer carefully examines each part of the letter and relates it to the overall flow of the argument and in light of the larger biblical, historical, social, and cultural contexts. How Paul's writing related to the ancient communities is highlighted in the light of original data gleaned from her explorations on location in Crete, Ephesus, and Rome. In addition, Paul's rhetorical and ministry strategies, especially as they relate to women and their role in the church, are explored. Throughout, Spencer presents an in-depth exegesis in a readable format enhanced by forty years of ministry.

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On first consideration, one might not be inclined to view Adolf Hitler and Dietrich Bonhoeffer in relation to Jehanne d'Arc (Joan of Arc), but Brenda E. Novack does just that. She demonstrates how these three prominent figures who influenced world history all acted in accordance with what they claimed or perceived to be divine sanction of their participation in violence. Taking the reader on a unique exploration of their lives and deaths, Novack identifies significant similarities and differences in notions of divine call and human response conveyed by these personalities and determines how they align or fail to align with the biblical prophetic tradition. Taking Jehanne d'Arc as her foundational study, the author engages important theological issues such as the nature of revelation, evil, and morality. The process culminates in the construction of a model of righteous warfare and human agency presented as a tool for evaluating claims to divinely sanctioned violence and as a potentially effective alternative to an outmoded and currently inadequate just war model. Case studies of Hitler and Bonhoeffer tentatively establish the model's ability to steer humanity away from unnecessary destruction toward justice, compassion, and peace.

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The nation-state is here to stay. Thirty years ago it was fashionable to predict its imminent demise, but the sudden break-up of the Soviet Union in the 1990s unshackled long-repressed nationalisms and generated a host of new states. The closer integration of the European Union has given intra-national nationalisms a new lease of life, confirming the viability of small nation-states under a supra-national umbrella–after all, if Ireland and Iceland, then why not Scotland and Catalonia? And then the world stage has seen new and powerful national players moving from the wings to the centre: China, India, and Brazil are full of a sense of growing into their own national destinies, and are in no mood either to dissolve into, or to defer to, some larger body.
Nations, nationalisms, and nation-states are persistent facts, but what should we think of them morally? Surely humanity, not a nation, should claim our loyalty? How can it be right to exclude foreigners by policing borders? Can a liberal nation-state thrive without a cohering public orthodoxy? Does national sovereignty confer immunity? Is national separatism always justified? These are urgent questions. Between Kin and Cosmopolis offers timely Christian answers.

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No Man's Land is a book of poems of searching, longing, and belonging overlaid by the ancient struggle with home, family, and God. These poems are often confessional, persistent, and speak to the interior journey of our lives. They acknowledge the paradox of this journey, which often leaves us empty-handed and with more questions than answers, yet they still offer praise and gratitude, however faint.

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Christ's Miracles in Poems will inspire its readers through a greater understanding of Christ's miracles as revealed in the New Testament of the Bible. These poems in rhyme reflect the divine power demonstrated by Jesus Christ.

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Philo of Alexandria was a few years older than Jesus of Nazareth and lived longer. He belonged to a wealthy and cultured family, prominent in the Jewish community in Alexandria. Philo had contacts with the highest level of Roman authorities. He was on a risky diplomatic mission to Caligula on behalf of the persecuted Jews of Alexandria during what turned out to be Caligula's last days. Herod Agrippa was a friend in Rome during Philo's hour of greatest need.
Philo is a sympathetic source on what sounds very much like a contemporary Jewish monastic movement. He is also one of the creators of the allegorical interpretation of Scripture. Some of his exegesis is reminiscent of Pythagorean numerology. It has been argued that Philo, who was well educated in Greek thought, was the founder of medieval philosophy.
St. John seems to adapt Philo's thoughts about the Logos, the Word, in the prologue to his Gospel. There are also close ties between Philo's thinking and the Letter to the Hebrews.
Jean Danielou, a paradigm of scholarship and clarity, makes Philo speak to us in his own voice. Anyone interested in patristics, exegesis, or simply Christian beginnings will benefit by reading Danielou's treatment of Philo.

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The Shoah is without question the defining moment in modern history, and it has transformed the manner in which the Bible is read and how God is understood. Questions that hitherto were rarely posed publicly must now be posed, and the human drama born out of exile, bondage, and genocide must be reckoned with in a new light.
These are issues that are predicated on a faithful God to whom challenging and even unanswerable questions must be voiced. So, how might the Hebrew prophets address such contemporary issues as imperial militarism, eminent domain, trust and trauma, hunger and power, memory and shame, blame and self-critique, madness and exceptionalism?
The daring words of the Hebrew prophets must have voices of testimony and witness in our time. This book speaks to that challenge.

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In this study James McConnell addresses the concept of authoritative testimony in Luke-Acts. Specifically, he argues that particular elements in the narrative of Luke-Acts can be understood as instances of the topos of divine testimony through utterances and deeds, considered in some ancient rhetorical handbooks to be the most authoritative form of testimony when seeking to persuade an audience. McConnell claims the gods' testimony was used in ancient law courts and political speeches to persuade a judge of a defendant's guilt or innocence, and in attempts in public forums to convince others of a particular course of action. Similarly, the topos is used in ancient narratives and biographies to legitimate certain characters and discredit others. The instances of the topos of God's speech (both oral and through OT citations) and deeds in Luke-Acts are functioning in the same way.

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