eBooks de filosofía, página 14 de 1275

A major study of the apostle to the Gentiles, combining exceptional scholarship with an unusual approach. Schoeps interprets Pauls theology in the light of his Jewish background, which coloured and conditioned his Christological teaching. Pauls conception of Jesus differs from that of the Synoptics: what and how extensive the difference is and whence it is derived are among the questions Schoeps examines. After surveying major problems in Pauline research, the Author relates the apostle to primitive Christianity, discussing his eschatology and his teachings on salvation, the law, and saving history. The final chapter shows that Pauls distinctive doctrines result from two converging factors, that Paul never saw Jesus in the flesh, and the influence of Jewish teaching. The consequence was his concern with the resurrected Saviour of the world, the pre-existent and eternal Son of God. Schoeps shows that Paul betrayed a fundamental misconception of the law and the covenantal agreement between God and his chosen people. The result is a thought-provoking, and somewhat startling, study of the first, the greatest, and the most difficult of all Christian theologians.

Benjamin Hoadly, Bishop successively of Bangor, Hereford, Salisbury and Winchester, was the most controversial English churchman of the eighteenth century, and he has unjustly gained the reputation of a negligent and political bishop. His sermon on the nature of Christs kingdom sparked the Bangorian controversy, which ranged from 1717 to 1720 and generated hundreds of books, tracts and sermons, while his commitment to the Whigs and the cause of toleration for Dissenters earned him the antagonism of many contemporary and later churchmen. In this powerfully revisionist study, Hoadly emerges as a dedicated and conscientious bishop with strong and progressive principles. His commitment to the ideology of the Revolution of 1688 and to the comprehension of Dissenters into the Church of England are revealed as the principal motives for his work as a preacher, author and bishop. Gibson also shows how Hoadlys stout defence of rationalism made him a contributor to the English Enlightenment, while his commitment to civil liberties made him a progenitor of the American Revolution. Above all, however, the goal of reuniting of English Protestants remained the heart of Hoadlys legacy.

Centred on the lives of the employees at a Manhattan advertising firm, the television series Mad Men touches on the advertising worlds unique interests in consumerist culture, materialistic desire, and the role of deception in Western capitalism. While this essay collection has a decidedly socio-historical focus, the authors use this as the starting point for philosophical, religious, and theological reflection, showing how Mad Men reveals deep truths concerning the social trends of the 1960s and deserves a significant amount of scholarly consideration. Going beyond mere reflection, the authors make deeper inquiries into what these trends say about American cultural habits, the business world within Western capitalism, and the rapid social changes that occurred during this period. From the staid and conventional early seasons to the war, assassinations, riots, and counterculture of later seasons, The Universe is Indifferent shows how social change underpins the interpersonal dramas of the characters in Mad Men.

In Finding All Things In God, Hans Gustafson proposes pansacramentalism as holding the potential to find the divine in all things and all things in the divine. Such a proposition carries significant interreligious implications, particularly in the practice of theology. Presupposing theological practice as divorced from spirituality (lived religious experience), Gustafson presents pansacramentalism as a bridge between the two. In so doing, Gustafson offers a history of spirituality, sketching the foundations of a classical approach to sacramentality (through Aquinas) as well as a contemporary approach to the same (through Rahner and Chauvet). Through three fascinating case studies, this book presents particular instances of sacramentality in lived religious experience. Gustafson offers an exciting method of doing theology, one which is entirely compatible with the interdisciplinary field of interreligious studies.

Universalism runs like a slender thread through the history of Christian theology. Over the centuries Christian universalism, in one form or another, has been reinvented time and time again. In this book an international team of scholars explore thediverse universalisms of Christian thinkers from the Origen to Moltmann. In the introduction Gregory MacDonald argues that theologies of universal salvation occupy a space between heresy and dogma. Therefore disagreements about whether all will be saved should not be thought of as debates between the orthodox and heretics but rather as in-house debates between Christians. The studies in this collection aim, in the first instance, to hear, understand, and explain the eschatological claims of a range of Christians from the third to the twenty-first centuries. They also offer some constructive, critical engagement with those claims.

As the world grows increasingly complex, human beings need more, not less, good counsel for Christian living. This book reaches into the treasury of Anglican spirituality and draws out pearls of wisdom for todays needs. The Anglican tradition has shown an abiding concern for a holy living that leads to a holy dying. Spiritual Counsel in the Anglican Tradition offers earnest, practical devotion to inspire and to instruct the Christian pilgrim in the path of discipleship. Here readers will find not a general collection of spiritual writings but direct words of spiritual counsel on such crucial subjects as discipleship, vocation, scripture, sacraments, vice and virtue, money, patience, forgiveness, perseverance, marriage and family, friendship, and the natural world. Readers will also encounter many passages selected for both authoritative content and surpassing beauty. Represented in these pages are fifty Anglican authors, including John Donne, Austin Farrer, C.S. Lewis, Samuel Johnson, William Law, Hannah More, J.B. Phillips, Michael Ramsey, Frederick W. Robertson, Dorothy L. Sayers, Geoffrey A. Studdert Kennedy, William Temple, Evelyn Underhill, and Olive Wyon. This is a book that takes seriously the Anglican emphasis on a form of religion that quickensthe mind, forms the conscience, guides the will, and lifts the spirit.

A leading scholar of ascetical studies, Richard Valantasis explores a variety of ascetical traditions ranging from the Greco-Roman philosophy of Musonius Rufus, the asceticism found in the Nag Hammadi Library and in certain Gnostic texts, the Gospelof Thomas, and other early Christian texts. This collection gathers historical and theoretical essays develop a theory of asceticism that informs the analysis of historical texts and opens the way for postmodern ascetical studies. Wide-ranging in historical scope and in developing theory, these essays address asceticism for scholar and student alike. The theory will be of particular interest to those interested in cultural theory and analysis, while the historical essays provide the researcher with easy access to a significant corpus of academic writing on asceticism.

Spirituality is a difficult subject in the modern world. Everywhere, from popular media to the university, from the bookshelf to the dinner table, religions are derided or marginalised and public figures, such as Richard Dawkins, set upon anyone who admits to a belief in God. It seems that science and religion are fundamentally at odds and that a mutual respect is unacceptable to either in their parallel pursuit of truth. Yet the majority of Enlightenment authors engaged with both science and spirituality and did not lose their faith. Today we tend to see these authors as not having applied full scientific rigour to their religious beliefs, but are we correct in dismissing this aspect of their lives so easily? In Secularism, Mike King examines the elements of religion, philosophy and science which have contributed to an almost total disavowal of spirituality by contemporary western intellectuals. He engages with a wide range of thinkers, including Pythagoras, Marx, Spinoza, Darwin and Nietzsche, and incorporates detailed studies of a variety of spiritual leaders, some of whom readers are unlikely to have considered in this way before, to uncover why the western world no longer has any interest in devotion or accords it any respect.

This edited collection gathers together erudite and considered contributions from Salman Akhtar, Cobi Avshalom, Brett Clarke, Mali Mann, Gila Ofer, Thomas Ogden, Louis Rothschild, Batya Shoshani, Michael Shoshani, Naama Shoshani-Breda, Ann Smolen, Donald Spence, Richard Waugaman, Thomas Wolman, and Vamik D. Volkan. Fifteen distinguished authors bring together their vast experience as psychologists, psychiatrists, psychoanalysts, social workers, and psychotherapists to present a nuanced and in-depth investigation into the concept of truth. Divided into five parts, the book begins with a thoughtful discussion from Brett Clarke on what truth means and its role in psychoanalysis. It then moves into the realm of development, looking at truth from the viewpoint of children, adolescents, and adults. Stepping from development to culture, the works of Shakespeare, Heidegger and Freud are brought into the debate alongside the relationship of truth with individual and large-group psychology. Next come four chapters taking truth into the clinical realm, grounding theory in practice. The book is brought to completion by an epilogue from Louis Rothschild answering the vital question: Truly, what does all this mean? A must-read book for practising clinicians and academics in the mental health and humanities fields that investigates the wide range of theories on truth, how they have changed over the years, and their practical applications.

This edited collection gathers together erudite and considered contributions from Salman Akhtar, Cobi Avshalom, Brett Clarke, Mali Mann, Gila Ofer, Thomas Ogden, Louis Rothschild, Batya Shoshani, Michael Shoshani, Naama Shoshani-Breda, Ann Smolen, Donald Spence, Richard Waugaman, Thomas Wolman, and Vamik D. Volkan. Fifteen distinguished authors bring together their vast experience as psychologists, psychiatrists, psychoanalysts, social workers, and psychotherapists to present a nuanced and in-depth investigation into the concept of truth. Divided into five parts, the book begins with a thoughtful discussion from Brett Clarke on what truth means and its role in psychoanalysis. It then moves into the realm of development, looking at truth from the viewpoint of children, adolescents, and adults. Stepping from development to culture, the works of Shakespeare, Heidegger and Freud are brought into the debate alongside the relationship of truth with individual and large-group psychology. Next come four chapters taking truth into the clinical realm, grounding theory in practice. The book is brought to completion by an epilogue from Louis Rothschild answering the vital question: Truly, what does all this mean? A must-read book for practising clinicians and academics in the mental health and humanities fields that investigates the wide range of theories on truth, how they have changed over the years, and their practical applications.

First published in 1941, The Historic Mission of Jesus is one of the landmark texts on the life of Jesus, his relation to the Father and his earthly task. Counter to the prevailing scepticism of the reliability of the Synoptic sources chronicling Jesus life, Cadoux presents a sweeping yet detailed illustration of the evidence, while advancing theories for its interpretation that would go on to be significant facets of New-Testament study. While not going to the same lengths as Albert Schweitzer, Cadoux nevertheless advances a thoroughly eschatological interpretation of Jesus self-perception. He thus emphasises the nation-wide character of his appeal, his concern for the redemption of the Gentiles through Israels fulfilment of the universalistic aspirations of the Old Testament, his eager endeavour to avert a military clash between the Jews and the Roman Empire, and his early expectation of being accepted and loyally followed by his fellow-countrymen as a whole. The result is a prime early example of the revival of interest in the historical Jesus on theological grounds.

A major study of the apostle to the Gentiles, combining exceptional scholarship with an unusual approach. Schoeps interprets Pauls theology in the light of his Jewish background, which coloured and conditioned his Christological teaching. Pauls conception of Jesus differs from that of the Synoptics: what and how extensive the difference is and whence it is derived are among the questions Schoeps examines. After surveying major problems in Pauline research, the Author relates the apostle to primitive Christianity, discussing his eschatology and his teachings on salvation, the law, and saving history. The final chapter shows that Pauls distinctive doctrines result from two converging factors, that Paul never saw Jesus in the flesh, and the influence of Jewish teaching. The consequence was his concern with the resurrected Saviour of the world, the pre-existent and eternal Son of God. Schoeps shows that Paul betrayed a fundamental misconception of the law and the covenantal agreement between God and his chosen people. The result is a thought-provoking, and somewhat startling, study of the first, the greatest, and the most difficult of all Christian theologians.

Benjamin Hoadly, Bishop successively of Bangor, Hereford, Salisbury and Winchester, was the most controversial English churchman of the eighteenth century, and he has unjustly gained the reputation of a negligent and political bishop. His sermon on the nature of Christs kingdom sparked the Bangorian controversy, which ranged from 1717 to 1720 and generated hundreds of books, tracts and sermons, while his commitment to the Whigs and the cause of toleration for Dissenters earned him the antagonism of many contemporary and later churchmen. In this powerfully revisionist study, Hoadly emerges as a dedicated and conscientious bishop with strong and progressive principles. His commitment to the ideology of the Revolution of 1688 and to the comprehension of Dissenters into the Church of England are revealed as the principal motives for his work as a preacher, author and bishop. Gibson also shows how Hoadlys stout defence of rationalism made him a contributor to the English Enlightenment, while his commitment to civil liberties made him a progenitor of the American Revolution. Above all, however, the goal of reuniting of English Protestants remained the heart of Hoadlys legacy.

It is surely not coincidental that the term soul should mean not only the centre of a creatures life and consciousness, but also a thing or action characterised by intense vivacity (that bikes got soul!). It also seems far from coincidental that the same contemporary academic discussions that have largely cast aside the language of soul in their quest to define the character of human mental life should themselves be so bloodless, or so lacking in soul. The Resounding Soul arises from the opposite premise: that the task of understanding human nature is bound up with the more critical task of learning to be fully human. The papers collected here are derived from a conference in Oxford sponsored by the Centre of Theology and Philosophy and explore the often surprising landscape that emerges when human consciousness is approached from this angle. Drawing upon literary, philosophical, theological, historical, and musical modes of analysis, these essays remind the reader of the power of the ancient language of soul over against contemporary impulses to reduce, fragment, and overly determine human selfhood.

John Howard Yoder: Radical Theologian shows that for John Howard Yoder both theology (in particular Christology) and ethics are expressions of the meaning of the narrative of Jesus. All such statements are relative to a particular context, so thattheology and ethics are subject to reaching back to the narrative in order to restate the meaning in new and ever-changing contexts. This methodology is visible in Yoders Preface to Theology, which has been little used in most treatments of Yoders thought. Yoder has been characterised as standing on Nicene orthodoxy, criticised for rejecting Nicene orthodoxy, called heterodox, and designated a postmodern thinker to be interpreted in terms of other such thinkers. None of these characterisations adequately locates the basis of his methodology in the narrative of Jesus. Thus John Howard Yoder: Radical Theologian aims to go beyond or to supersede existing treatments with its demonstration that Yoder is a radical theologian in the historical meaning of radical - that is, as one who returns to the root - but also relates his theology to the personal accusations that clouded his later years. For Christian faith, this root is Christ. Parts II and III of the book explore the sources of Yoders approach, and its application in several contemporary contexts.

John Howard Yoder: Radical Theologian shows that for John Howard Yoder both theology (in particular Christology) and ethics are expressions of the meaning of the narrative of Jesus. All such statements are relative to a particular context, so thattheology and ethics are subject to reaching back to the narrative in order to restate the meaning in new and ever-changing contexts. This methodology is visible in Yoders Preface to Theology, which has been little used in most treatments of Yoders thought. Yoder has been characterised as standing on Nicene orthodoxy, criticised for rejecting Nicene orthodoxy, called heterodox, and designated a postmodern thinker to be interpreted in terms of other such thinkers. None of these characterisations adequately locates the basis of his methodology in the narrative of Jesus. Thus John Howard Yoder: Radical Theologian aims to go beyond or to supersede existing treatments with its demonstration that Yoder is a radical theologian in the historical meaning of radical - that is, as one who returns to the root - but also relates his theology to the personal accusations that clouded his later years. For Christian faith, this root is Christ. Parts II and III of the book explore the sources of Yoders approach, and its application in several contemporary contexts.

Philosophy begins with wonder, according to Plato and Aristotle. Yet Plato and Aristotle did not expand a great deal on what precisely wonder is. Does this fact alone not raise curiosity in us as to why this passion or concept is important? What is wonders role in science, philosophy, or theology except to end thinking or theorizing as soon as one begins? The primary purpose of this book is to show how seventeenth- and eighteenth-century developments in natural theology, metaphysics, epistemology, ethics, aesthetics, and the philosophy of science resulted in a complex history of the passion of wonder-a history in which the elements of continuation, criticism, and reformulation are equally present. Philosophy Begins in Wonder provides the first historical overview of wonder and changes the way we see early modern Europe. It is intended for readers who are curious-who wonder-about how modern philosophy and science were born. The book is for scholars and educated readers alike.

A portrait of Nicholas Ferrar and his family, to whom he dedicated his ministry, with a focus on his background and the education and experiences that shaped that ministry and the circumstances that brought them to Little Gidding. This book appeals for its detailed account of a familys life together as well as the spiritual aspirations that made their household a community. Later generations appealed to their example both for its mission and its method. Not only does Ransome describe the man and the family in a way that brings them alive but also encompasses both their strength and their human frailties and indicates their contemporary and future significance. The book is aimed at both an academic and general audience of readers interested in history, religion, education, and family relationships including the role of women.

A portrait of Nicholas Ferrar and his family, to whom he dedicated his ministry, with a focus on his background and the education and experiences that shaped that ministry and the circumstances that brought them to Little Gidding. This book appeals for its detailed account of a familys life together as well as the spiritual aspirations that made their household a community. Later generations appealed to their example both for its mission and its method. Not only does Ransome describe the man and the family in a way that brings them alive but also encompasses both their strength and their human frailties and indicates their contemporary and future significance. The book is aimed at both an academic and general audience of readers interested in history, religion, education, and family relationships including the role of women.

Subversive Spirituality links the practice and study of Christian spirituality with Christian mission. It develops a twofold thesis: grace, spiritual disciplines, and mission practices are inseparably linked in the mission of Jesus, of the early church, and of several historical renewal movements, as well as in a contemporary field research sample; and amidst the collapse of space and time evidenced by our cultures increasingly hurried pace of life, more time and space are needed for regular solitary and communal spiritual practices in church, mission, and leadership structures if Christian mission is to transform people and culture in our time. This requires a subversion of the collapsed spatial and temporal codes that have infected our Christian institutions. Jensen employs methods and approaches from a variety of academic disciplines to explore both spirituality in terms of space and time and mission in terms of deed and word. Specifically, Jensen examines the spirituality and mission of Jesus, the early church, the apostolic fathers, Origen, the Devotio Moderna, the early Jesuits, David Brainerd, and several women in 19th century Protestant missions. He considers the spirituality and mission that have arisen within the postmodern generations born after 1960. Based on the theological, historical, cultural, and field analyses of this study, a model for spirituality and mission is proposed. The model addresses the contemporary collapse of space and time and appears to havewidespread applicability to diverse cultures and eras. Jensens model is applied to the pluralistic and postmodern milieu of North America with recommendations for spirituality and mission in church, mission, and educational structures. A derivativemodel for teaching and practicing spirituality and mission in the academy, which also has application for non-formal leadership development structures, is also proposed.