Traditional discussions of the Christian doctrine of providence often center on the relation between divine agency and human freedom, seeking to offer an account of the extent to which a person is free before God, the first cause of all things. Terry J. Wright argues that such riddles of causation cannot determine the content of providence, and suggests a unique and alternative framework that depicts God's activity in terms of divine faithfulness to that which God has made. Providence is not God as first cause acting through creaturely secondary causation; rather, providence is God's sovereign mediation of the divine presence across the whole world, achieved through creaturely faithfulness made possible and guaranteed by his own faithful action in Jesus Christ.
Sex. Race. Scripture. Sovereignty. The book of Ruth entails them all. So readers shouldn't be fooled by its age, says Pastor John Piper. Though its events happened over 3,000 years ago, the story holds astounding relevance for Christians in the twenty-first century. The sovereignty of God, the sexual nature of humanity, and the gospel of God's mercy for the undeserving-these massive realities never change. And since God is still sovereign, and we are male or female, and Jesus is alive and powerful, A Sweet and Bitter Providence bears a message for readers from all walks of life. But be warned, Piper tells his audience: This ancient love affair between Boaz and Ruth could be dangerous, inspiring all of us to great risks in the cause of love.
Forming souls and building culture together form the sacramental mission of Catholic education. These profoundly related goals are laid out by the Church for education, following the general sacramental principle that permeates the whole of Catholic life. This approach seeks conformity to the Logos, the divine mind, that shapes the way disciples think, imagine, and pray. Guided by this approach, the student will be able to contemplate the truth of reality in a holistic and integrated fashion. As sacramental, it also leads to a concrete embodiment in the life of the Christian community and the daily actions of the disciple. A sacramental approach to education draws together the inner and outer life: mind and body, soul and culture, prayer and work, salvation and mission, the individual and community. For the future of society and renewal within the Church, we need nothing less than a reintegration of the person and our communities through the renewal of education, forming students deeply rooted in our heritage and prepared to hand it on in creative ways.
This book will offer an account not so much of God’s Providence an sich, but rather of divine providence as experienced by believers and unbelievers. It will not ask questions about whether and how God knows the future, or how suffering can be accounted for (as is the case in the treatments by William Lane Craig, Richard Swinburne, or J. Sanders), but will focus on prayer and decision-making as a faithful and/or desperate response to the perception of God as having some controlling influence. The following gives an idea of the ground to be covered: The patristic foundations of the Christian view of Providence; The medieval synthesis of ‘objective’ and ‘subjective’ views; Reformational and Early Modern: the shift towards piety; Modern Enlightenment: Providence and Ethics; Barth and the Sceptics; The sense of Providence in the Modern Novel and World.
The Covid-19 pandemic provoked many questions. It is human nature to want to know how and why things happen. The sovereign God has created a beautiful, intricate world in which multiple factors interact to cause an event. We are called to properly understand creation, but often fail because we tend to be lazy, fearful, and self-serving. We make judgments based on (often incorrect) assumptions about cause-and-effect relations, and we seek reassuring explanations for both trivial and serious events. Christians have the added complication of figuring out God's role in making things happen. All Things Wise and Wonderful examines what the Bible and Christian theology say about cause and effect, how science views causation in the world, and how human mind-brains judge causation. Using illustrations from everyday life, it offers guidance for Christians to think and act wisely with respect to how and why things happen in creation.
Uncovers the female voices, lived experiences, and spiritual insights encoded by the imagery of textiles in the Middle Ages.For millennia, women have spoken and read through cloth. The literature and art of the Middle Ages are replete with images of women working cloth, wielding spindles, distaffs, and needles, or sitting at their looms. Yet they have been little explored. Drawing upon the burgeoning field of medieval textile studies, as well as contemporary theories of gender, materiality, and eco-criticism, this study illustrates how textiles provide a hermeneutical alternative to the patriarchally-dominated written word. It puts forward the argument that women's devotion during this period was a "fabricated" phenomenon, a mode of spirituality and religious exegesis expressed, devised, and practised through cloth. Centred on four icons of female devotion (Eve, Mary, St Veronica, and - of course - Christ), the book explores a broad range of narratives from across the rich tapestry of medieval English literature, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.
Based on the plot-oriented nature of the Acts narrative, a key thought behind this book is how God is revealed in the deployment of characters and events. God's supreme saving will and mission plan determine the development of human history as well as the narrative; God's sovereign authority and power governs the movement of characters and the development of events and thus assures the fulfilment of his salvific plan. From the carrying out of the divine redemptive plan emerges a God who is invisible-yet-perceivable, dominant-yet-cogent, and continuous-yet-changing.
This book presents a third way to envision the Creatorship of the Triune God who is both compassionate and eschatologically redemptive in providential presence, rather than biasedly gravitating toward the openness of a self-limiting God or God’s all-determining sovereignty. Not only is God in, with, and under creation, God’s kenotic presence invites creatures to participate in the self-giving love of God through both general and special divine action in a top-down-through-bottom-up mode. Creatio continua is God’s own journey of fulfilling the eschatological promise for creation. This redemptive presence of God in creation is a Trinitarian co-protesting against the power of death, sin, and evil, considering the cosmic dimensions of the eschatological hope promised in the resurrection of Jesus. The new creation is the ultimate fulfillment of creaturely freedom and contingency divinely granted in creatio ex nihilo. In arguing this, Shin engages in a comparative and critical study of natural and cosmic theodicy advanced by Catherine Keller, Arthur Peacocke, Wolfhart Pannenberg, and Robert Russell.
Much of the political polarization that grips the United States is rooted in the so-called culture wars, and no topic defines this conflict better than the often contentious and sometimes violent debate over abortion rights. In Sign of Pathology, Nathan Stormer reframes our understanding of this conflict by examining the medical literature on abortion from the 1800s to the 1960s. Often framed as an argument over a right to choose versus a right to life, our current understanding of this conflict is as a contest over who has the better position on reproductive biology. Against this view, Sign of Pathology argues that, as it became a medical problem, abortion also became a template, more generally, for struggling with how to live—far exceeding discussions of the merits of providing abortions or how to care for patients. Abortion practices (and all the legal, moral, and ideological entanglements thereof) have rested firmly at the center of debate over many fundamental institutions and concepts—namely, the individual, the family, the state, human rights, and, indeed, the human. Medical rhetoric, then, was decisive in cultivating abortion as a mode of cultural critique, even weaponizing it for discursive conflict on these important subjects, although the goal of the medical practice of abortion has never been to establish this kind of struggle. Stormer argues that the medical discourse of abortion physicians transformed the state of abortion into an indicator that the culture was ill, attacking itself during and through pregnancy in a wrongheaded attempt to cope with reproduction.
