Scholarship on the historical Jesus and, now, on the "Jesus movement" generally divides into separate camps around two sticky questions: was Jesus an apocalyptic prophet and was the movement around him political, that is nationalistic or revolutionary? Mary Ann Beavis moves the study of the historical Jesus in a dramatic new direction as she highlights the context of ancient utopian thought and utopian communities, drawing particularly on the Essene community and Philo's discussion of the Therapeutae, and argues that only ancient utopian thought accounts for the lack of explicit political echoes in Jesus' message of the kingdom of God.
Golfers and non-golfers alike will be moved by this powerful story of transformation revealing the secrets to success in life beyond success in our game or work. Luke Chisolm is a talented young golfer set on making the pro tour. But when his first big shot turns into a very public disaster, he escapes the pressures of the game and finds himself unexpectedly stranded in Utopia, Texas. There, he meets Johnny Crawford, an eccentric rancher with a passion for teaching truth, whose faith forces Luke to question not only his past choices, but his direction for the future. Written by author and performance psychologist Dr. David Cook--who has worked with NBA World Champions, National Collegiate Champions, PGA Tour Champions, Olympians, and many Fortune 500 companies--this remarkable and encouraging story reminds us to get our game, and our life, back on course. Now a major motion picture starring Academy Award Winner Robert Duvall and Lucas Black! Also published as Golf's Sacred Journey.
This controversial book explores the presence of the fantastic in Biblical and related texts, and the influence of Biblical traditions on contemporary fantasy writing, cinema, music and art. The contributors apply a variety of critical concepts and methods from the field of fantasy studies, including the theories of Tolkien, Todorov, Rosemary Jackson and Jack Zipes, to Biblical texts and challenge theological suppositions regarding the texts which take refuge in science or historiography. Violence, Utopia and the Kingdom of God presents a provocative and arresting new analysis of Biblical texts which draws on the most recent critical approaches to provide a unique study of the Biblical narrative.
In the first century of the Common Era, the Romans could boast of being the most pious society in the known world. They possessed a highly structured societal organization with a well-defined hierarchy where everyone knew their place and the personal and interpersonal duties associated therewith. It was understood that their success was due in large part to maintaining a relationship with the gods. Yet at the same time, social inequality and lack of justice for its members was ubiquitous and merely part of the fabric of that society. Into this milieu steps Saul of Tarsus, later known as the Apostle Paul. Based upon the authentic corpus of Paul, a new utopian society was envisaged--a society based on equality and justice for all, not just for the elite. This eschatological community is in sharp contrast with Imperial Rome. Following the death of Paul, writers invoking Paul's authority by claiming that their texts were authored by the apostle himself, continued writing letters to various Christian communities. However, their texts differed in significant ways from Paul's vision. Yet these corrupted texts have survived and influenced the development of Christianity for two millennia. It is imperative to retrieve the true vision of Paul for a world in serious need of that eschatological vision.
Drawing on the early Soviet atheist magazines Godless and Godless atthe Machine, and postwar posters by Communist Party publishers, the authorpresents an unsettling tour of atheist ideology in the USSR.
This book is the first comprehensive analysis of the thought of Ignacio Ellacuría, the Jesuit philosopher-theologian martyred for his work on behalf of Latin America's oppressed peoples. While serving as president of the Jesuit-run University of Central America in the midst of El Salvador's brutal civil war, Ellacuría was also a prolific writer. His advocacy on behalf of the country's persecuted majority provoked the enmity of the Salvadoran political establishment. On November 16, 1989, members of the Salvadoran military entered the university's campus and murdered Ellacuría, along with five other Jesuit priests and two women. Kevin F. Burke, SJ, shows why Ellacuría is significant not only as a martyr but also as a theologian. Ellacuría effectively integrated philosophy, history, anthropology, and sociopolitical analysis into his theological reflections on salvation, spirituality, and the church to create an original contribution to liberation theology. Ellacuría's writings directly address one of the most vexing issues in theology today: can theologians account for the demands arising from both the particularity of their various social-historical situations and also the universal claims of Christian revelation? Burke explains how Ellacuría bases theology in a philosophy of historical reality—the "ground beneath the cross"—and interprets the suffering of "the crucified peoples" in the light of Jesus' crucifixion. Ellacuría thus inserts the theological realities of salvation and transcendence squarely within the course of human events, and he connects these to the Christian mandate to "take the crucified peoples down from their crosses." Placing Ellacuría's thought in the context of historical trends within the Roman Catholic Church, particularly Vatican II and the rise of liberation theology in Latin America, Burke argues that Ellacuría makes a distinctive contribution to contemporary Catholic theology.
Central to the idea of a perfect society is the idea that communities must be strong and bound together with shared ideologies. However, while this may be true, rarely are the individuals that comprise a community given primacy of place as central to a strong communal theory. This volume moves away from the dominant, current macro-level theorising on the subject of identity and its relationship to and with globalising trends, focusing instead on the individual’s relationship with utopia so as to offer new interpretive approaches for engaging with and examining utopian individuality. Interdisciplinary in scope and bringing together work from around the world, The Individual and Utopia enquires after the nature of the utopian as citizen, demonstrating the inherent value of making the individual central to utopian theorizing and highlighting the methodologies necessary for examining the utopian individual. The various approaches employed reveal what it is to be an individual yoked by the idea of citizenship and challenge the ways that we have traditionally been taught to think of the individual as citizen. As such, it will appeal to scholars with interests in social theory, philosophy, literature, cultural studies, architecture, and feminist thought, whose work intersects with political thought, utopian theorizing, or the study of humanity or human nature.
In the first century of the Common Era, the Romans could boast of being the most pious society in the known world. They possessed a highly structured societal organization with a well-defined hierarchy where everyone knew their place and the personal and interpersonal duties associated therewith. It was understood that their success was due in large part to maintaining a relationship with the gods. Yet at the same time, social inequality and lack of justice for its members was ubiquitous and merely part of the fabric of that society. Into this milieu steps Saul of Tarsus, later known as the Apostle Paul. Based upon the authentic corpus of Paul, a new utopian society was envisaged--a society based on equality and justice for all, not just for the elite. This eschatological community is in sharp contrast with Imperial Rome. Following the death of Paul, writers invoking Paul's authority by claiming that their texts were authored by the apostle himself, continued writing letters to various Christian communities. However, their texts differed in significant ways from Paul's vision. Yet these corrupted texts have survived and influenced the development of Christianity for two millennia. It is imperative to retrieve the true vision of Paul for a world in serious need of that eschatological vision.
