Creation and Fall originated in lectures given by Dietrich Bonhoeffer at the University of Berlin in the winter semester of 1932-33 during the demise of the Weimar Republic and the birth of the Third Reich. In the course of these events, Bonhoeffer called his students to focus their attention on the word of God the word of truth in a time of turmoil.
In this enlightening study, renowned twentieth-century theologian Dietrich Bonhoeffer offers a careful textual analysis of the story of creation, approaching the biblical tale of Genesis with the eye of a philosopher and the soul of a true Christian. “Creation and Fall” is Bonhoeffer’s lucid, brilliant analysis of the first three chapters of Genesis. Here he discusses the seeming scientific naiveté behind the creation story, God’s love and goodness, and humanity’s creation, its free will, and its blessedness. Bonhoeffer also tackles difficult questions that are raised from the first book of the Bible, questions about the seemingly redundant second story of creation, about God’s own beginning, about the source of the light that was created the first day. The author then expounds upon Adam and Eve’s fall from grace: How could they, creatures made in God’s image, have thought to oppose God so foully? Where did the first evil come from? How did humanity lose its right to live in paradise? In “Temptation,” Bonhoeffer questions how temptation appeared in the midst of Eden’s innocence, and he explores the very nature of evil. Bonhoeffer explains that Jesus Christ helps us to understand and conquer physical and spiritual temptation through His grace and goodness.
Amidst the debate among creationists, Andrew Kulikovsky's call to return to biblical authority is relevant to all evangelicals, whether convinced that the earth is recent or old.
Virginia Burrus explores one of the strongest and most disturbing aspects of the Christian tradition, its excessive preoccupation with shame. While Christianity has frequently been implicated in the conversion of ancient Mediterranean cultures from shame- to guilt-based and, thus, in the emergence of the modern West's emphasis on guilt, Burrus seeks to recuperate the importance of shame for Christian culture. Focusing on late antiquity, she explores a range of fascinating phenomena, from the flamboyant performances of martyrs to the imagined abjection of Christ, from the self-humiliating disciplines of ascetics to the intimate disclosures of Augustine. Burrus argues that Christianity innovated less by replacing shame with guilt than by embracing shame. Indeed, the ancient Christians sacrificed honor but laid claim to their own shame with great energy, at once intensifying and transforming it. Public spectacles of martyrdom became the most visible means through which vulnerability to shame was converted into a defiant witness of identity; this was also where the sacrificial death of the self exemplified by Christ's crucifixion was most explicitly appropriated by his followers. Shame showed a more private face as well, as Burrus demonstrates. The ambivalent lure of fleshly corruptibility was explored in the theological imaginary of incarnational Christology. It was further embodied in the transgressive disciplines of saints who plumbed the depths of humiliation. Eventually, with the advent of literary and monastic confessional practices, the shame of sin's inexhaustibility made itself heard in the revelations of testimonial discourse. In conversation with an eclectic constellation of theorists, Burrus interweaves her historical argument with theological, psychological, and ethical reflections. She proposes, finally, that early Christian texts may have much to teach us about the secrets of shame that lie at the heart of our capacity for humility, courage, and transformative love.
This popular text has been updated to ensure that it continues to provide a current and comprehensive overview of the main Christian theologies of the twentieth and twenty-first centuries. Each chapter is written by a leading theologian and gives a clear picture of a particular movement, topic or individual. New and updated treatments of topics covered in earlier editions, with over half the chapters new to this edition or revised by new authors. New section singling out six classic theologians of the twentieth century. Expanded treatment of the natural sciences, gender, Roman Catholic theology since Vatican II, and African, Asian and Evangelical theologies. Completely new chapters on spirituality, pastoral theology, philosophical theology, postcolonial biblical interpretation, Pentecostal theology, Islam and Christian theology, Buddhism and Christian theology, and theology and film. As in previous editions, the text opens with a full introduction to modern theology. Epilogue discussing the present situation and prospects of Christian theology in the twenty-first century.
This book is for both evangelicals and ecumenicals interested in a holistic approach to the Christian vision of social transformation. The author compares Richard Mouw’s Reformed political theology and Nam-dong Suh’s Minjung theology to suggest a vision of transformation that is theologically more cogent and politically more engaged. In general, Minjung theology understands transformation in terms of political liberation and Reformed theology in terms of spiritual redemption, and theologians of the two theologies have criticized the other’s approach as theologically inadequate. However, Suh’s formulation of Minjung theology and Mouw’s Reformed political theology based on the neo-Calvinist worldview show significant affinities with each other in their understanding of transformation in Christ. Both Suh and Mouw show a broad understanding of liberation and redemption. They develop their theologies in an inclusive both/and way of thinking, and their holistic approach is contrasted with the exclusive either/or way of thinking in the Minjung theology of Byung-mu Ahn and the Reformed theology of David VanDrunen. The book concludes that redemption in Christ aims at an all-encompassing transformation that includes not only spiritual renewal but also liberation from social alienation, economic inequality, and political oppression.
