“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html
Michael Plekon's Tradition Alive presents a collection of essays highlighting not only the vibrant tradition of 20th century Eastern Orthodox thought, but also the necessity of its inclusion in the theological canon constructed mainly by Western Christian thinkers. Ranging from the thought of the first generation of Russian ZmigrZs to contemporary Eastern Orthodox theologians, the essays in Tradition Alive point toward a positive theology that is convinced of the immanence of the holy spirit despite a world torn apart by revolution, violence, and despair. The contributors profess their faith in the transforming presence of Christ and the divine dimensions of the church by looking to the meaning and power of tradition in the practices of Eastern Orthodox Christianity. By focusing on the Orthodox Church's ecclesial and liturgical character, the authors emphasize the living character of the Christian tradition. With many contributions difficult, if not impossible, to access until now, Tradition Alive presents a brave and distinctive effort to enliven Western theology by looking to the theology of the East.
Christians have some navigating to do. The culture we live in hates the message we cherish. We know the gospel we share is offensive, but sometimes we make it more offensive by our behavior. Is there a way to share an offensive message to an offended culture while not being gratuitously offensive? Blake Long challenges evangelicals: let the gospel do the offending, not us. The gospel is offensive enough. Our attitude--our smugness--shouldn't make the gospel harder to believe. Long helps us find the problem and points us to the solution: Jesus Christ. There's no time to retreat. Only time to engage. Engage with boldness and gentleness; bluntness and compassion. In short, let's start witnessing like Jesus.
Unparalled in its poetry, richness, and religious and historical significance, the Hebrew Bible has been the site and center of countless commentaries, perhaps none as unique as Thinking Biblically. This remarkable collaboration sets the words of a distinguished biblical scholar, André LaCocque, and those of a leading philosopher, Paul Ricoeur, in dialogue around six crucial passages from the Old Testament: the story of Adam and Eve; the commandment "thou shalt not kill"; the valley of dry bones passage from Ezekiel; Psalm 22; the Song of Songs; and the naming of God in Exodus 3:14. Commenting on these texts, LaCocque and Ricoeur provide a wealth of new insights into the meaning of the different genres of the Old Testament as these made their way into and were transformed by the New Testament. LaCocque's commentaries employ a historical-critical method that takes into account archaeological, philological, and historical research. LaCocque includes in his essays historical information about the dynamic tradition of reading scripture, opening his exegesis to developments and enrichments subsequent to the production of the original literary text. Ricoeur also takes into account the relation between the texts and the historical communities that read and interpreted them, but he broadens his scope to include philosophical speculation. His commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. This extraordinary literary and historical venture reads the Bible through two different but complementary lenses, revealing the familiar texts as vibrant, philosophically consequential, and unceasingly absorbing.
Our present moment can no longer sustain a stable “us” defined against an alien “them.” So say René Girard and Ivan Illich, radical critics of both Christianity and culture. If they are right, this makes our time an endtime. The end of us against them can deteriorate into the chaos of each against each, or it can open outward into freely chosen communion. It is an expectant—and apocalyptic—time. How does one live in this strange, endtime world? As a wanderer in the odd, cross-culture country Girard and Illich have mapped, the author finds himself in a surprising new place in relation to those who are his other: women, queer folk, refugees, Muslims, atheists, and Indigenous people. In this collection of essays, he blinks, looks around, and makes some field notes.
George Eliot was a deeply religious thinker, despite having abandoned orthodox forms of Christian belief, and religious themes and figures appear in all her novels. This study focuses on that religious part of her life and writings. Peter C Hodgson is the Charles G Finney Professor of Theology at Vanderbilt University. His many books include "Winds of the Spirit", "God in History", and "Revisioning the Church".
The revised edition of A Theology for the Church retains its original structure, organized under these traditional theological categories: revelation, God, humanity, Christ, the Holy Spirit, salvation, the church, and last things. Each chapter within these sections contains answers to the following four questions: What does the Bible say? What has the church believed? How does it all fit together? How does this doctrine impact the church today? Contributions from leading Baptist thinkers R. Albert Mohler, Jr., Paige Patterson, and Mark Dever among others will also appeal to the broader evangelical community. Included in this revision are new chapters on theological method from a missional perspective (Bruce Ashford and Keith Whitfield) and theology of creation, providence, and Sabbath that engages current research in science and philosophy (Chad Owen Brand). Chapters on special revelation (David Dockery) and human nature (John Hammett) have also been updated.
John Locke's theory of toleration is generally seen as advocating the privatization of religion. This interpretation has become conventional wisdom: secularization is widely understood as entailing the privatization of religion, and the separation of religion from power. This book turns that conventional wisdom on its head and argues that Locke secularizes religion, that is, makes it worldly, public, and political. In the name of diverse citizenship, Locke reconstructs religion as persuasion, speech, and fashion. He insists on a consensus that human rights are sacred insofar as humans are the creatures, and thus, the property of God. Drawing on a range of sources beyond Locke's own writings, Pritchard portrays the secular not as religion's separation from power, but rather as its affiliation with subtler, and sometimes insidious, forms of power. As a result, she captures the range of anxieties and conflicts attending religion's secularization: denunciations of promiscuous bodies freed from patriarchal religious and political formations, correlations between secular religion and colonialist education and conversion efforts, and more recently, condemnations of the coercive and injurious force of unrestricted religious speech.
Opening with a Foreword by James Alison, this volume is the first in-depth treatment of Alison's theological method. John P. Edwards shows that Alison's theological project outstrips René Girard's application of mimetic theory to theology. He concludes that an explicitly Christian theological perspective is necessary for providing a fully coherent account of Girard's notions of "conversion" and "mimetic desire". This volume grounds Alison's theological method in his understanding of the ongoing interaction between conversion and theological reflection, which is informed by his use of mimetic theory. While Alison describes this method as “theology in the order of the discovery”, the author refers to it as an “inductive theology”. The volume closes by demonstrating that such a theology bears fruit in a renewed understanding of the value of Christian doctrines and, particularly, the doctrine of revelation.