LITMIR.BIZ

This book argues that for John Howard Yoder both theology (in particular Christology) and ethics are expressions of the meaning of the narrative of Jesus. All such statements are relative to a particular context, which means that theology and ethics are always subject to reaching back to the narrative in order to restate the meaning in new and ever-changing contexts. This methodology is visible in Yoder's Preface to Theology, which has been little used in most treatments of Yoder's thought. Yoder has been characterized as standing on Nicene orthodoxy, criticized for rejecting Nicene orthodoxy, called heterodox, and designated a postmodern thinker to be interpreted in terms of other such thinkers. None of these characterizations adequately locates the basis of his methodology in the narrative of Jesus. Thus John Howard Yoder: Radical Theologian aims to go beyond or to supersede existing treatments with its demonstration that Yoder is a radical theologian in the historical meaning of radical–that is, as one who returns to the root. For Christian faith, this root is Jesus Christ. Parts II and III of the book explore the sources of Yoder's approach, and its application in several contemporary contexts.

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Biblical hermeneutics, the art of interpreting Scripture, is a controversial subject in the best of times. Lately the debates have been quite intense in the Roman Catholic Church. The debates deal with issues such as the role of the historical-critical method in relation to devotional use and practice, the dangers of relativism, the right relation between tradition and Scripture, the presence of women even in texts where their presence is not immediately obvious (the possibility of women magi), and the trend of theological aesthetics. Can there still be prophets? The Bible and world religions; the Bible and a theology of history; the Bible and the administration of justice; trends in biblical studies in the United States, France, and Germany–before, during, and after the world wars–are other topics treated here.

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A. James Reimer's (1942-2010) theopolitical project, intended to be a fully theologically conceptualized political theology, offers a constructive and creative contribution to this burgeoning field of theological inquiry. Reimer's thesis for this theologically derived politics focuses on the necessity to take seriously the biblical-Trinitarian foundations for all Christian social ethics, but also on the importance of astute and faithful engagement by Christians in public institutional life, including the political realm. While Reimer understood himself to be working as an Anabaptist, and hoped to invite that tradition to embrace a more positive view of civil institutions than has historically been the case, he was not limited by that tradition or beholden to take only its sources into account. Ever alert to the problems inherent in every kind of reductionism, and especially so in cases where theology is reduced to either ethics or politics, Reimer's political theology pursues the investigation of theological realities that are to serve as the engine, the generative force of a political theology that seeks to articulate both a critical and a positive-constructive approach to public/political life and institutions.

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At an international level, Anglicanism has almost no mandating or juridical power. Stresses and threats of division over issues such as human sexuality have resulted in moves to enhance the Communion's central structures and instruments. However, it is becoming clear that there is little likelihood of substantial change in this direction succeeding, at least in the medium term. The challenge for Anglicanism is to make a «polity of persuasion» work more effectively. This volume seeks to identify some trends and shifts of emphasis in Anglican ecclesiology to serve that end.
Jeffrey Driver argues that there is more at stake in such an exercise than Anglican unity. In an ever-shrinking, pluralist, and conflicted world, where oneness is often forced by dominance, the People of God are called to model something different. The injunction of Jesus, «it is not so among you,» challenged his followers to use power and live in community in a way that contrasted with what occurred «among the Gentiles» (Mark 10:41-45). This is why the sometimes tedious debates about authority and structure in the Anglican Communion could actually matter–because they might have something to say about being human in community, about sharing power and coexisting, about living interdependently on a tiny and increasingly stressed planet. The Anglican experiment in dispersed authority, for all its grief, could be a powerful gift.

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How you eat affects the planet–and everyone else on it. What you eat might literally cost the earth. But it has implications for your health, the grower or producer, and the way you think about the world. What in God's Name Are You Eating? is full of questions and information to help you and those you live and work with reflect on major issues about food and lifestyle. Andrew Francis is a community theologian who grows vegetables and fruit in his backyard, bakes bread, and cooks for family, friends, coworkers, and his students. He is an artist and poet who puts his hands in the earth, who has traveled widely and has eaten with many and is still learning from different races, faiths, and cultures. What in God's Name Are You Eating? is about how we live now so that the world's peoples might have life and a long future. While the reflection is rooted in radical Mennonite Christianity, the challenge is to those of faith (and of none). This book invites you to «choose life.»

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–Can an orthodox Christian, committed to the historic faith of the church and the authority of the Bible, be a universalist? –Is it possible to believe that salvation is found only by grace, through faith in Christ, and yet to maintain that in the end all people will be saved? –Can one believe passionately in mission if one does not think that anyone will be lost forever? –Could universalism be consistent with the teachings of the Bible?
Gregory MacDonald argues that the answer is yes to all of these questions. Weaving together philosophical, theological, and biblical considerations, MacDonald seeks to show that being a committed universalist is consistent with the central teachings of the biblical texts and of historic Christian theology.
This second edition contains a new preface providing the backstory of the book, two extensive new appendices, a study guide, and a Scripture index.

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In 1934, Anglican priest H. R. L («Dick») Sheppard challenged young men in England to pledge to «say NO!» to participation in future wars. The response to his call was so overwhelmingly enthusiastic that the next year Sheppard published We Say NO! The Plain Man's Guide to Pacifism and founded the Peace Pledge Union, a pacifist organization that's still going strong in Britain today. His book, a best-seller during his lifetime, has become a classic in Christian pacifism. It contains the fundamentals of Sheppard's call for a Christian response to violence that remains loyal to the «constructively revolutionary» spirit of Jesus.
Sheppard's commitment to the gospel of nonviolence made him slightly disreputable within the Church of England but earned him a lasting place among twentieth-century champions of pacifism. This new edition of We Say NO!, completely annotated and prefaced with an introduction that provides detailed information about Sheppard and the peace movement he launched, aims to present his case for Christian pacifism to a new generation.

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It started with a Tootsie Roll. The day then-18-year-old Faith Hakesley was to testify in court against the well-liked Catholic priest who had raped her, a court guard pressed a Tootsie Roll into her hand. It was the first glimmer. The little piece of candy reminded her of the Scripture about «faith the size of a mustard seed,» and this bit of encouragement, by way of the guard, but really from God, gave her the courage she needed to endure the trial. In Glimmers of Grace: Moments of Peace and Healing Following Sexual Abuse , Faith shares what she has learned about the gifts God wants to give victims throughout their journey of healing. Practical, personal, and versatile, Glimmers of Grace accompanies readers step by step from acceptance to true freedom. In each reflection, you'll explore the healing gifts God offers, including: Hope Kindness Perseverance Self-compassion Joy Each reflection includes a gratitude prompt, positive affirmation, achievable to-dos, and journaling questions to help you embrace each gift. Like Faith, you can learn, slowly but surely, to see where and how God is speaking to you and find hope and healing after sexual abuse. Glimmers of Grace can also help spouses, friends, loved ones, or anyone who works with abuse victims gain perspective and understanding. ABOUT THE AUTHOR Faith Hakesley is a wife, homeschooling mother of three, and blogger. In 2008, she was one of five victims of clerical abuse to meet privately with Pope Benedict XVI during his trip to Washington, D.C. She is passionate about sharing her personal story of healing in order to offer hope, healing, and peace to those who are suffering. Visit her website www.faithhakesley.com for more information.

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Picture books featuring wild animals help develop a child's imagination in a plethora of meaningful ways. First, the shapes and colors featured in the books will spark the child's creative spirit and potentially generate a desire to draw similar figures. Second, the picture books featuring wild creatures will likely spark questions regarding the personal preferences and proclivities of the animals. Once these questions formulate in the child's mind, she or he will likely begin to extrapolate about the answers and/or have lively conversations with his or her parent regarding the animals.

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There is a lot of information online about the practice of spiritual communion, not all of which you might find helpful. So you might be wondering: Is spiritual communion just something between me and Jesus? Is spiritual communion of no value if I can't receive the Eucharist? Is spiritual communion «just» a private prayer or devotion? (It's none of those things.) The suspension of Masses worldwide as an effort to control the spread of COVID-19 has many Catholics longing for holy Communion, but even in normal times there are other reasons Catholics may be unable to attend Mass or receive the Eucharist. That's why it's more important than ever for Catholics to understand and practice spiritual communion. In The Handy Little Guide to Spiritual Communion you'll learn: What spiritual communion really means, and what it can mean to you What makes spiritual communion possible The criteria for making an act of spiritual communion What saints can teach us about spiritual communion A variety of prayers and devotions you can use for spiritual communion Gain clarity, comfort, and encouragement in The Handy Little Guide to Spiritual Communion.

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