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Аннотация
Аннотация
In 1843 the Church of Scotland split apart. In the Disruption, as it was called, those who left to form the Free Church of Scotland claimed they did so because the law denied congregations the freedom to elect their own pastor. As they saw it, this fundamental Christian right had been usurped by lay patrons, who, by the Patronage Act of 1712, had been given the privilege of choosing and presenting parish ministers. But lay patronage was nothing new to the Church in Scotland, and to this day it remains an acceptable practice south of the border. What were the issues that made Scotland different? To date, little work has been done on the history of Scottish lay patronage and how antipathy to it developed. In A Great Grievance, Laurence Whitley traces the way attitudes ebbed and flowed from earliest times, and then in the main body of the book, looks at the place of Scottish lay patronage in the extraordinary and complex period in British history that followed the Glorious Revolution of 1688. The book examines some of the myths and controversies that sprung up and draws some unexpected conclusions.
Аннотация
In this commentary Kanagaraj examines how John projects the church as God's «new covenant community,» which, is characterized by two virtues: love and obedience. Impossible to exhibit under the old covenant based on Moses' Law, these qualities became possible by the initiative grace and faithfulness of God revealed in Jesus and demonstrated by the power of the Spirit.
God's new community is an inclusive and progressive community because its witness to Jesus in a world that hates and persecutes it has the power to bring in all people so that they may become one flock under one shepherd. Kanagaraj argues that the idea of founding and nurturing a new community was in God's heart even before the time of creation and not just at the time of incarnation.
God's new community is an inclusive and progressive community because its witness to Jesus in a world that hates and persecutes it has the power to bring in all people so that they may become one flock under one shepherd. Kanagaraj argues that the idea of founding and nurturing a new community was in God's heart even before the time of creation and not just at the time of incarnation.
Аннотация
What really is Christianity? If all the religious packaging in which it is wrapped were removed, what would remain? These were Bonhoeffer's questions, and they must be ours today–even more urgently! For in many quarters Christianity is being so narrowly identified with some of its parts, cultural associations, and past ambitions that like all militant religion, it represents a threat to the planetary future.
We may no longer speak clearly of the essence of Christianity, as von Harnack and other nineteenth-century thinkers did; but perhaps we may still have a sufficiently shared sense of the kerygmatic core of this faith to be able, in the face of these misrepresentations of it, to say what Christianity is not.
We may no longer speak clearly of the essence of Christianity, as von Harnack and other nineteenth-century thinkers did; but perhaps we may still have a sufficiently shared sense of the kerygmatic core of this faith to be able, in the face of these misrepresentations of it, to say what Christianity is not.
Аннотация
This volume brings together for the first time the writings of Charles Wesley on the theme of justice for the poor and marginalized, drawing upon his sermons, manuscript journal, poetry, and a few letters. Most of his poems/hymns that address poverty and justice were left unpublished at his death. The author studies the theology of these texts for the first time in relation to relevant themes in his sermons, manuscript journal, and letters, and evaluates it in the light of its application and implementation in the eighteenth century and its viability for the twenty-first-century church and Christian. Charles's views of how Christians may «use divine grace divine» in seeking justice for the poor are indeed radical, for they advocate behavior that is often quite contrary to what is generally accepted as Christian practice. This volume makes clear that the radical grace he espouses is consistent with Holy Scripture and should indeed be practiced by Christians today.
The liturgies and musical settings of some of the hymn texts that address the poor and marginalized at the end of the volume provide a pragmatic means for the worshipping community to integrate the principles of radical grace into their theology and praxis.
The liturgies and musical settings of some of the hymn texts that address the poor and marginalized at the end of the volume provide a pragmatic means for the worshipping community to integrate the principles of radical grace into their theology and praxis.
Аннотация
All of us yearn for a peaceable and just world, but some roll up their sleeves and set to work to make the dream real. Blessed Peacemakers celebrates 365 of them, one for each day of the year.
Their stories are richly diverse. They share a commitment to peace and justice, but the various contexts in which they work make each of their stories uniquely instructive. The peacemakers include women, men, and children from across the globe, spanning some twenty-five hundred years. Many are persons of faith, but some are totally secular. Some are well known, while others will be excitingly new. They are human rights and antiwar activists, scientists and artists, educators and scholars, songwriters and poets, film directors and authors, diplomats and economists, environmentalists and mystics, prophets and policymakers. Some are unlettered, but all are wise. A few died in the service of the dream. All sacrificed for it.
The world is a better place for the presence of blessed peacemakers. Their inspiring stories embolden readers to join them in nonviolent resistance to injustice and the creative pursuit of peace.
Their stories are richly diverse. They share a commitment to peace and justice, but the various contexts in which they work make each of their stories uniquely instructive. The peacemakers include women, men, and children from across the globe, spanning some twenty-five hundred years. Many are persons of faith, but some are totally secular. Some are well known, while others will be excitingly new. They are human rights and antiwar activists, scientists and artists, educators and scholars, songwriters and poets, film directors and authors, diplomats and economists, environmentalists and mystics, prophets and policymakers. Some are unlettered, but all are wise. A few died in the service of the dream. All sacrificed for it.
The world is a better place for the presence of blessed peacemakers. Their inspiring stories embolden readers to join them in nonviolent resistance to injustice and the creative pursuit of peace.
Аннотация
The subtitle of Maggie Ross's new book captures its essence, for it is about silence and our need to behold God. Beholding is a notion that we are in danger of losing. It is often lost in translation, even by the NRSV and the Jerusalem Bible. Beholding needs to be recovered both in theology and practice.
Ross is very aware of «poor talkative Christianity.» There is a twofold plea to enter into silence–for lack of silence erodes our humanity–and to behold the radiance of God. This is a book full of deep questioning and the testing of our assumptions. Throughout there is a great love for the world and for our humanity, accompanied by sadness that we are so easily distracted . . .
We are invited into a silence that is not necessarily an absence of noise, but is a limitless interior space. Ancient texts are used in new and exciting ways, and many of our worship practices are challenged. She is in no doubt that «the glory of the human being is the beholding of God.» –adapted from a review in The Church Times (London) by Canon David Adam.
Ross is very aware of «poor talkative Christianity.» There is a twofold plea to enter into silence–for lack of silence erodes our humanity–and to behold the radiance of God. This is a book full of deep questioning and the testing of our assumptions. Throughout there is a great love for the world and for our humanity, accompanied by sadness that we are so easily distracted . . .
We are invited into a silence that is not necessarily an absence of noise, but is a limitless interior space. Ancient texts are used in new and exciting ways, and many of our worship practices are challenged. She is in no doubt that «the glory of the human being is the beholding of God.» –adapted from a review in The Church Times (London) by Canon David Adam.
Аннотация
There is a hunger in the modern world for spirituality. One vast resource of spiritual wisdom comes from the pre-Reformation church–from the martyrs of the first centuries of Christianity, through the long tradition of monasticism, to the medieval Christian mystics. These are the deep wells of Christian reflection from persons such as John Chrysostom, Augustine, Benedict, Francis of Assisi, Bonaventure, Bernard of Clairvaux, Meister Eckhart, Hildegard of Bingen, and Julian of Norwich, to mention just a few. The spiritual insights of over seventy men and women of pre-Reformation Christianity are found in these pages. From these figures we can learn more about the practices of prayer and contemplation, a life of following Christ, the relevance of community, the challenge of asceticism, the movement of withdrawal and engagement, the love of God for God's own sake, living the gospel, sacrificing for the kingdom of God, the longing for union with God, the practices of justice, and a life of prophetic witness. For us, so embedded and shaped by the modern world, this ancient wisdom will come as refreshing water and as a breath of fresh air, with the wings of the Spirit and whispers of angels.
Аннотация
Time is a novel that explores the time that Mary and Jesus had together before the beginning of his ministry. It explores Jesus' relationships with brothers and sisters, with neighbors, and, most important, his relationship with God. Rooted in biblical tradition, Time offers significant insights into the family life, healings, parables, stories, and teachings that we associate with the ministry of Jesus.
Аннотация
In The Self-Donation of God, Jack Kilcrease argues that the speech-act of promise is always an act of self-donation. A person who unilaterally promises to another is bound to take a particular series of actions to fulfill that promise. Being that creation is grounded in God's promising speech, the divine-human relationship is fundamentally one of divine self-donation and human receptivity. Sin disrupts this relationship and therefore redemption is constituted by a reassertion of divine promise of salvation in the face of the condemnation of the law (Gen 3:15). As a new and effective word of grace, the promise of a savior begins the process of redemption within which God speaks forth a new narrative of creation. In this new narrative, God gives himself in an even deeper manner to humanity. By donating himself through a promise, first to the protological humanity and then to Israel, he binds himself to them. At the end of this history of self-binding, God in Christ enters into the condemnation of the law, neutralizes it in the cross, and brings about a new creation through his omnipotent word of promise actualized in the resurrection.