LITMIR.BIZ

We shouldn't be too surprised if Jesus, the Son of David, was also a song writer. The Lord's Prayer is a psalm, and reading the prayer as a psalm opens up its meaning.
To read the Lord's Prayer as a psalm, you have to be able to read a psalm as a psalm. So this book is first of all an adventure in reading the Bible's poetry–the psalms, of course, but also much of the prophets' testimony. The Old Testament's poetry is rich in themes important to the Lord's Prayer: heaven and earth, kingship and covenant, prophetic teaching and repentance, priesthood and redemption.
Jesus brilliantly brings these strands together in the prayer through which he taught his disciples to pray. Much richer than a «laundry list» of petitions, the prayer beautifully affirms the counter-cultural kingdom of the only true God. It commits us to merciful behavior and full dependence upon–and contentment with–God's provision. The prayer is a plea that the rift between God's authority and this earth would be healed . . . all organized around images of Israel's experiences in the Exodus.

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This volume draws upon historical and theological sources and empirical research to provide a unique and diverse perspective on theological education in the twenty-first century. The volume develops and promulgates the best thinking about theological education by drawing upon the breadth of expertise represented by the faculty of colleges within the Australian College of Theology. This volume not only produces crucial insights for the future of theological education around the world but gives the Australian theological sector a voice to make its own unique contribution to the global dialogue about theological education.

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Honest rituals are ceremonial actions that celebrate what is actually happening in people's lives. Religious rituals, however, often celebrate beliefs and doctrines (e.g., the birth of Christ, God's forgiveness of sins, or the gifts of the Holy Spirit) that have little to do with people's experience.
Martos argues that early Christian rituals were grounded in experiences such as conversion, community, commitment, and self-giving. Lacking a vocabulary to name such experiences, the authors of the New Testament and other early documents resorted to metaphors such as baptism into Christ, receiving the Holy Spirit, forgiveness by God, and the presence of Christ during worship. By the fourth century, however, those metaphors were taken to be unexperienced metaphysical realities rather than experienced realities. The medieval schoolmen developed philosophical explanations of what went on in church rituals, and the Catholic Church continues to teach that its sacraments are automatically effective despite growing evidence to the contrary.
What if religious rituals were to regain their original authenticity? What if the guiding value in designing church ceremonies was honesty rather than liturgical correctness? After liberating the reader from doctrinal constraints, Martos invites Catholics into a re-visioning of the traditional sacraments and a reawakening of ritual imagination in non-Western cultures.

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What if our actual lives aren't 'written' like a simple story? Nor like a book that flows neatly and sequentially from 'chapter-to-chapter' via a rigidly linear plot. But written, instead, through a series of creative interludes or moments. Further still, what if our lives shouldn't simply happen to us? But, rather, be lived through our affirmative acts of seeking 'life.' As part of an ongoing, active quest. A human quest for deeply spiritual lives of continuously 'becoming.'
In Unbinding the Perpetual Soul, Jeffrey C. Tucker writes via a series of essays. These diverse, accessible, engaging, creative, and provocative essays are organized around our human quests for 'being.' For to 'be' entails continuous and challenging, but highly rewarding, quests for things such as identity, wellbeing, belonging, truths, things sacred, healing, transcendence, and meaning. Questing is not an easy journey, to be sure. But it's life changing. It's exhilarating. It's exciting and rewarding. And while far from certain in its destination, one thing is for sure: you'll be a better, healthier, and far more actualized person in the process. You'll be more spiritually 'whole' and grounded. So join in this quest, if you will. An inclusive, soulful, unbinding, and life-giving one at that.

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Are you a good listener? How well do you really know the people around you? A capacity for empathic understanding is hard-wired in our brains, but its full expression involves particular listening skills that are seldom learned through ordinary experience. Through clear explanation, specific examples, and practical exercises, Dr. Miller offers a step-by-step process for developing your skillfulness in empathic listening. With a solid basis in sixty years of scientific research, these communication skills are not limited to professionals, and can be learned and applied in your everyday life. Instead of assuming that you know the meaning of what you think you heard, empathic listening lets you develop a more accurate understanding and prevent miscommunication. Empathic understanding can help to deepen personal relationships, alleviate conflict, communicate across differences, and promote positive change. The author also discusses skills for expressing yourself clearly, and for strengthening close relationships and friendships. Through empathic understanding you have access to life experience far beyond your own, and over time, listening well and deeply becomes a way of being, fostering a compassionate and patient acceptance of human frailties–those of others as well as your own.

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Fecund philosophical reflections on the conceptual metaphor «rhizome» invite us to reformulate the theological engagements today with a renewed spirit. Notably, the subaltern theological engagements make use of this new move in gleaning the fruits of heterogeneity, multiple origins, horizontality, interconnections, and intersectionality. This conscious rhizomatic move is exemplified as a constructive post-colonial move and a useful tool for meaningful subaltern resistance. This move takes us beyond the entrapment of western binary opposites to the challenging cultural and political spaces of hybridity and liminality. Uncovering the underrated cultural and political spaces of subaltern religious experience is an apocalyptic/eschatological activity. Such an apocalyptic activity demands deep theological meditation and committed attention toward the multiple and heterogeneous themes like Casteism, Vedic taxonomy, Dalit spatial discourses, sacred grove, ecological crisis, racism, globalization, neoliberalism, infinite debt, resistance, etc. Such trans-disciplinary reflections contribute to the larger body of subaltern theopoetics. As a rhizome connects any point to any other point, these themes are interconnected, and intertwined rhizomatically!

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The English Baptist Andrew Fuller (1754-1815) is well-known today for his nuanced Evangelical answer to the «Modern Question» against hyper-Calvinism, founding and leading the Baptist Missionary Society, and his exemplary pastoral ministry. In his day, however, he was also esteemed as a formidable apologist for Christian orthodoxy, especially in the area of moral reasoning. Following in the footsteps of his theological mentor, Jonathan Edwards, Fuller labored to defend the moral goodness and salutary nature of Christian doctrine against the new moral philosophy of the Enlightenment. As optimism in the moral potential of human nature waxed, reliance on God for truth and virtue waned. Echoing a long tradition of classical theologians, Fuller wished to declare afresh that the love of God, as manifested in the gospel, furnished humankind's only hope for virtue, excellence, and happiness. In this concise study, Hoselton looks to recover the importance of ethical reasoning in Fuller's theology and ministry and reflect on its merit for today.

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There are many differing theological perspectives in the church today. The church is often too quick to tell people they are wrong theologically–rather than pursuing a conversation that allows the body of Christ to wrestle with various theological assumptions. In God is Not Black and White, Robert Snitko seeks to disrupt the disunity within a diverse church. In a very theological yet practical way, this book roots itself in the Apostle's Creed as the foundation for Christianity, noting that Christians as a whole ought to agree on the gospel of Christ, the Trinity, and the incarnation as primary doctrines. When it comes to secondary doctrinal issues, church history proves that individuals have come to various theological conclusions. Perhaps one's theological interpretation comes from presuppositions such as upbringing, cultural context, life circumstances, or even experience. Whatever the case may be, we need to put an end to division in the church–as we seek unity within a theologically diverse church. This book urges Christians to have a theological conversation that pursues unity–as we seek to love one another in the gospel through restoration, healing, and reconciliation.

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The modern world is in a position to view the divine sculptor's work as no other generation has. Throughout previous generations many people believed that God created life, but preceding generations were not privy to the method and manner in which he worked–his modus operandi. We are now in that position, thanks to the fine work of archaeologists, geologists, paleontologists, and scientists, some of whom have faith in God: the Big Bang Theory itself was first proposed by a Christian priest, who was also a scientist.
This explosion of verifiable information affects the way we view the Bible. God and Primordial People investigates and provides a cohesive picture of the Christian doctrine of the rise and fall of man and our salvation through Christ.
The book moves through each relevant step in the chain from the first primordial human beings to the world we live in today.

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Colleges and universities have been meeting places of students for the sake of studies all over the world. As students transcend from secondary level education to tertiary level, the degree of freedom increases; they become free to live the style of life they choose. This freedom is mainly caused by their advance in age–from childhood to youth ages. Cohabitation is one of the styles of life that students in most higher-learning institutions choose to live. However, cohabitation is not the style of life that emerges in the recent time. In the industrialized world, for example, cohabitation among youth started a long time ago. By the 1970s and 1980s its rate increased greatly due to secularization and increase in freedom. Being aware of this growing trend in cohabitation, this book surveys the extent of cohabitation among students in higher-learning institutions in Tanzania and how it affects the academic performance of the cohabiting partners. It means that the book assesses both positive and negative effects for this style of life among the surveyed students. Therefore, this book is important to both university and college students so that they can be aware of the positive and negative effects of cohabitation, especially in terms of academic performance.

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