Suchergebnisse

Josef Hromadka was a man of controversy his whole life long. A quarter of a century ago, as the second world war was nearing its end, a refugee from his native land and a professor at Princeton Theological Seminary in the U.S.A., he published a testament and a prophecy for Western bourgeois civilization under the title Doom and Resurrection. The world had reason to be cautiously optimistic in these last days of 1944. The first atomic bomb had not yet exploded. The wartime partnership between the Soviet Union and the Western Allies was in full emotional swing; "cold war" and "iron curtain" were still unknown concepts. D-Day was a fact; the Nazi armies were in retreat; the United Nations had been conceived, if not yet born. Against the terrible darkness of the previous years, the future gave promise of a new and better world.

One of the constant worries of the United States, since the role of a dominant world-power has been thrust on her, is the situation of Latin America. Relations with Canada require thought and preoccupation but they produce no deep concern. Canada and the United States understand each other and they form their policies in terms of friendly adjustment. Yet the same is not true when we consider the bloc of nations stretching to the south of the Rio Grande. They form two thirds of the geographic stretch of the western hemisphere, and they constitute a population equal to ours. The dependence on Latin America on the part of the United States in her capacity as an international power is evident. What is not evident is the way to make our friendship with our southern neighbors a more stable thing than the fragile arrangement which confronts us in the present.

"The relationship between biblical studies and theology is often marked by misunderstandings, methodological differences, and cross-discipline tension. With an irenic spirit as well as honesty about differences that remain, New Testament scholar Scot McKnight highlights five things he wishes theologians knew about biblical studies so that these disciplines might once again serve the church hand in hand"--

Intro -- Title Page -- Copyright -- Dedication -- By the same author -- Acknowledgments -- Contents -- Foreword -- Introduction -- Chapter 1: Cultures as Anthropologists See Them: An Overview -- Chapter 2: Cultures as Webs of Symbols and Myths -- Chapter 3: Cultures as "Not Dirt," "Pure," and Power Reservoirs -- Chapter 4: Cultures as Stigmatizing Patterns of Social Exclusion -- Chapter 5: Cultures as Narratives Negotiating Identities -- Chapter 6: Cultures as Processes of Ritualizing Life -- Chapter 7: Cultures as Multicultural Processes -- Chapter 8: Cultures as Patterns of Religious Symbols -- Chapter 9: Culture(s) in Ecclesial Documents and Theologians -- Chapter 10: Jesus Christ, Social Dramas, and Inculturation: Lessons -- Chapter 11: Cultures as Challenges to Inculturation -- Bibliography

In this volume renowned scientists and theologians discuss the concept of light as understood by modern physics and employed by biblical and patristic writers. Light from Light deepens readers' understanding of light as posited by recent cosmological and physical theories, drawing connections with "light" as a theological metaphor. Striking glimpses into new scientific developments offer additional insight and interest

The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian (949–1022) in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. Being close to these writers in many ideas, St Symeon was generally independent of any of them in his treatment of the theme of vision of light, always basing himself primarily upon his own experience.

Ryan Patrick Hanley makes two original claims about François Fénelon: (1) that he is best regarded as a political philosopher, and (2) that his political philosophy is best understood as "moderate and modern." In what follows, I raise two concerns about Hanley's revisionist turn. First, I argue that the role of philosophy in Fénelon's account is rather as a handmaiden of theology than as an autonomous area of inquiry—with implications for both the theory and practice of politics. Second, I use Fénelon's writings on the education of women as an illustration of the more radical and reactionary aspects of his thought. Despite these limits, the book makes a compelling case for recovering Fénelon and opens up new conversations about education, religion, political economy, and international relations in early modern political thought.

PUBLISHED ; This paper explores the neglected manuscripts and publications of Edward Hart, an early eighteenth-century Nonjuring bricklayer, whose determination to promote his cause ultimately led to his death. By discussing Hart?s support for High Church doctrines, such as the apostolic succession and non-resistance, this study challenges traditional historiographical associations between artisan theology and ?radical? anticlericalism, while also illuminating the fundamental role played by the Nonjuring laity in the dissemination of conservative politico-theological ideas. Moreover, by discussing Hart?s defence of Anglican ?orthodoxy?, this paper shows that the Nonjurors operated not on the fringes but in the very centre of the early eighteenth-century politico-theological arena. Despite his fierce opposition to the perceived anticlericalism of Latitudinarians and Dissenters, Hart was not entirely subservient to Nonjuring divines. Rather, Hart openly challenged the liturgical reforms proposed by some Nonjuring clergymen, which, he believed, threatened the dwindling communion?s survival.