In AD 726, the Byzantine emperor ordered the destruction of all icons, or religious images, throughout the empire, and icons were subject to an imperial ban that was to last, with a brief remission, until AD 843. A defender of icons, St John of Damascus wrote three treatises against "those who attack the holy images." He differentiates between the veneration of icons, which is a matter of expressing honor, and idolatry, which is offering worship to something other than God.
None of the Fathers of the early church is better known or loved than St John Chrysostom, and none of his works is more popular than On the Priesthood. Its stylistic brilliance demonstrates the appropriateness of St John's enduring title, "the golden-mouthed." Yet the rhetorical eloquence of the work is not simply camouflage for lack of substance. As Graham Neville observes in his Introduction, Chrysostom "had a mind both practical and idealistic, that brought into close connection the evils and injustices of the world and the perfection of moral life demanded by the gospel." Chrysostom's unique gift for linking concrete observation and theological vision is nowhere more evident than in On the Priesthood. Its presence helps to account for the work's power to inspire and challenge Christians in all ages. Book jacket.
As Americans rethought sex in the twentieth century, the Catholic Church's teachings on the divisive issue of contraception in marriage were in many ways central. In a fascinating history, Leslie Woodcock Tentler traces changing attitudes: from the late nineteenth century, when religious leaders of every variety were largely united in their opposition to contraception; to the 1920s, when distillations of Freud and the works of family planning reformers like Margaret Sanger began to reach a popular audience; to the Depression years, during which even conservative Protestant denominations quietly dropped prohibitions against marital birth control. Catholics and Contraception carefully examines the intimate dilemmas of pastoral counseling in matters of sexual conduct. Tentler makes it clear that uneasy negotiations were always necessary between clerical and lay authority. As the Catholic Church found itself isolated in its strictures against contraception—and the object of damaging rhetoric in the public debate over legal birth control—support of the Church's teachings on contraception became a mark of Catholic identity, for better and for worse. Tentler draws on evidence from pastoral literature, sermons, lay writings, private correspondence, and interviews with fifty-six priests ordained between 1938 and 1968, concluding, "the recent history of American Catholicism... can only be understood by taking birth control into account."
Restless for rootedness, many Christians are abandoning Protestantism altogether. Many evangelicals today are aching for theological rootedness often found in other Christian traditions. Modern evangelicalism is not known for drawing from church history to inform views on the Christian life, which can lead to a "me and my Bible" approach to theology. But this book aims to show how Protestantism offers the theological depth so many desire without the need for abandoning a distinctly evangelical identity. By focusing on particular doctrines and neglected theologians, this book shows how evangelicals can draw from the past to meet the challenges of the present.
