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Douglas Daless Divine Remaking marks the 800th anniversary of the birth of St Bonaventure in 1217. Bonaventure distilled and transformed a rich inheritance of patristic and medieval exegesis of the Bible developed within the monastic tradition and in the university schools in Paris, Oxford and elsewhere. While teaching in Paris and then leading the Franciscans as their Minister General, Bonaventure wrote a substantial commentary on the Gospel of St Luke. This commentary is an eminent example of how his understanding of the Bible lay at the root of all that he taught and wrote. Bonaventures writing style reflects the beauty and ornate detail of contemporaneous works of art, stained glass, carvings in cathedrals and illuminated manuscripts. His writings, like the art of his day, are superb expressions of Christian theology and vision. Bonaventure had a formidable memory, and his capacity to draw from across the whole Latin Bible is extraordinary, instructive and enriching. His well-ordered mind was balanced, however, by a finely tuned spiritual and pastoral intuition, which makes his approach to the Gospels applicable and relevant to the reader of today. Divine Remaking is a bridge into Bonaventures thought; it allows his insight into St Lukes Gospel to be understood by anyone seeking the divine truth in todays world.

Douglas Daless Divine Remaking marks the 800th anniversary of the birth of St Bonaventure in 1217. Bonaventure distilled and transformed a rich inheritance of patristic and medieval exegesis of the Bible developed within the monastic tradition and in the university schools in Paris, Oxford and elsewhere. While teaching in Paris and then leading the Franciscans as their Minister General, Bonaventure wrote a substantial commentary on the Gospel of St Luke. This commentary is an eminent example of how his understanding of the Bible lay at the root of all that he taught and wrote. Bonaventures writing style reflects the beauty and ornate detail of contemporaneous works of art, stained glass, carvings in cathedrals and illuminated manuscripts. His writings, like the art of his day, are superb expressions of Christian theology and vision. Bonaventure had a formidable memory, and his capacity to draw from across the whole Latin Bible is extraordinary, instructive and enriching. His well-ordered mind was balanced, however, by a finely tuned spiritual and pastoral intuition, which makes his approach to the Gospels applicable and relevant to the reader of today. Divine Remaking is a bridge into Bonaventures thought; it allows his insight into St Lukes Gospel to be understood by anyone seeking the divine truth in todays world.

In A Tale of Two Theologians, Ambrose Mongs observant new work, he examines the writings of the Peruvian theologian Gustavo Gutierrez and the Indian theologian Michael Amaladoss, and gives fresh attention to their main concerns regarding evangelisation and the poor. Why, he asks, is Gutierrezs liberation theology now accepted and celebrated by the Roman Catholic Church while Amaladosss Asian theology with a liberation thrust is threatened with censorship? Mong argues that the dwindling threat of Communism has made the Marxist overtones of Latin American liberation theology more palatable to the Catholic hierarchy, while the challenge of religious pluralism in Asia is as complex and emotive as ever.How can the Church learn to balance the need for dialogue between religions with their duty to proclaim the Gospel? How can the Church inculturate itself in Asia while maintaining its identity? Ambrose Mong tackles these questions with the shrewd, clear-eyed view of an active priest and scholar, exploring the long, troubled relationship the Church has with liberation theology and offering guidance for the future.

Written between 2005 and 2014, George Newlandss essays span a wide array of subjects, from Christology and the doctrine of God to human rights and Christian spirituality. Coming from within the liberal tradition of theology, these essays were written and delivered in a variety of contexts, from colleges to churches, on both sides of the Atlantic. In Spirit of Liberality, Newlands displays his own brand of theology, marked by its kindness and erudition, in his approach to the vastness of human experience.

In A Tale of Two Theologians, Ambrose Mongs observant new work, he examines the writings of the Peruvian theologian Gustavo Gutierrez and the Indian theologian Michael Amaladoss, and gives fresh attention to their main concerns regarding evangelisation and the poor. Why, he asks, is Gutierrezs liberation theology now accepted and celebrated by the Roman Catholic Church while Amaladosss Asian theology with a liberation thrust is threatened with censorship? Mong argues that the dwindling threat of Communism has made the Marxist overtones of Latin American liberation theology more palatable to the Catholic hierarchy, while the challenge of religious pluralism in Asia is as complex and emotive as ever.How can the Church learn to balance the need for dialogue between religions with their duty to proclaim the Gospel? How can the Church inculturate itself in Asia while maintaining its identity? Ambrose Mong tackles these questions with the shrewd, clear-eyed view of an active priest and scholar, exploring the long, troubled relationship the Church has with liberation theology and offering guidance for the future.

In Exclusion and Judgment in Fellowship Meals, Lanuwabang Jamir seeks to demonstrate that the tradition of fellowship meals in the ancient world form the background against which the Lords Supper must be understood. Similarly, the basis of Pauls response to the situation in Corinth and his theology of the Lords Supper is to be found in these traditions. The role of the fellowship meal in Greco-Roman and Jewish culture indicate that it was an important institution that played a pivotal role in the functioning of society. Judgment was an integral part of the fellowship meal traditions and it made such meal practices all the more significant in ancient cultures. For example, Jamir reveals that social-economic factors were only part of the problem in Corinth, where differences in ideology were the underlying cause of divisions in the church. Pauls response to the problem shows that he upheld the fellowship meal traditions, linking sickness and death with the abuse of the Lords Supper. The concept of judgment in the Lords Supper, while based on the fellowship meal traditions, has been redefined in the light of the Gospel tradition.

As experiences of suffering continue to influence the responses of identity groups in the midst of violent conflict, a way to harness their narratives, stories, memories, and myths in transformative and non-violent ways is needed. From Suffering to Solidarity explores the historical seeds of Mennonite peacebuilding approaches and their application in violent conflicts around the world. The authors in this book first draw out the experiences of Anabaptists and Mennonites from the sixteenth-century originsthrough to the present that have shaped their approaches to conflict transformation and inspired new generations of Mennonites to engage in relief, development, and peacebuilding to alleviate the suffering of others whose experiences today reflect those of their ancestors. Authors then explore the various peacebuilding approaches, methods, and initiatives that have emerged from this Mennonite narrative and its preservation and dissemination in subsequent generations. Finally, the book examines how this combined historical sensitivity and resulting peacebuilding theory and practice have been applied in violent conflicts around the world, noting both successes and challenges. Ultimately, From Suffering to Solidarity attempts to answer a question: How can arobust historical infrastructure be used to inspire empathetic solidarity with the Other and shape nonviolent ways of transforming conflict to thrust a stick in the spokes of the cycle of violence?

Groundless Gods: The Theological Prospects of Post-Metaphysical Thought deals with possible interpretations of an emerging interest in contemporary theology: postmetaphysical theology. This book attempts to openly come to grips, not only with whatmetaphysics and postmetaphysics imply, but also with what it could mean to do or not do theology from the standpoint of the nonmetaphysician. The book asks, for instance, whether this world has any singular definition, and whether God is some being standing apart from the world or an experience within the world.

Combining thematic analysis and stimulating close readings, The Collar is a wide-ranging study of the many ways - heroic or comic, shrewd or dastardly - in which Christian clergy have been represented in literature, from George Herbert and Laurence Sterne, via Anthony Trollope, G.K. Chesterton, T.S. Eliot, and Graham Greene, to Susan Howatch and Robertson Davies, and in film and television, such as Pale Rider, The Thorn Birds, The Vicar of Dibley, and Father Ted. Since all Christians are expected to be involved in ministry of some type, the assumptions of secular culture about ministers affect more than just clergy. Ranging across several nations (particularly Britain, the U.S., and Canada), denominations, and centuries, The Collar encouragescreative and faithful responses to the challenges of Christian leadership and develops awareness of the times when leadership expectations become too extreme. Using the framework of different media to make inquiries about pastoral passion, frustration, and fallibility, Sue Sorensens well-informed, sprightly, and perceptive book will be helpful to anyone who enjoys evocative literature and film as well as to clergy and those interested in practical theology.

Is culture a theologically neutral concept? The contemporary experts on culture - anthropologists and sociologists - argue that it is. Theologians and missiologists would seem to agree, given the extent of their reliance on anthropological and sociological definitions of culture. Yet this appears a strange reliance given that presumed neutrality in the sciences is a consistently challenged assumption. It is stranger still given that so much theological energy has been expended on understanding and defining the human person in specifically theological as opposed to anthropological terms when culture is in some sense the expression of this personhood in corporate and material forms. This book argues that culture is not and has never been a theologically neutral concept; rather, it always expresses some theological posture and is therefore a term that naturally invites theological investigation. Going about this task is difficult, however, in the face of a long-term reliance on the social sciences that seems to have starved the contemporary theological community of resources for defining culture. However, rich subterranean veins for such a task do exist within the recent tradition, most notably in the writings of John Milbank, Karl Barth, and Kwame Bediako.

The revival of Trinitarian studies in the twentieth century ushered in a new era of theological innovation. The renewed and dedicated articulation of the Trinity as a doctrine in its own right is indeed noteworthy, but more important and praiseworthy arethe recent endeavours of theologians to integrate the doctrine of the Trinity with other Christian doctrines and with the many variegated aspects of the life and ministries of the church. Today, it is common to encounter the term Trinitarian being usedas a modifier: Trinitarian worship, Trinitarian ecclesiology, etc. This book presents Thomas F. Torrance as a participant theologian in this integrative paradigm. Because Torrance argues that the Trinity is the ground and grammar of theology, his doctrine of salvation is consistently Trinitarian. But how did he formulate his unique Trinitarian soteriology? Communion with the Triune God seeks to answer this question.

What is it to confess the Christian faith, and what is the status of formal confessions of faith? How far does the context inform the content of the confession? These questions are addressed in Part One, with reference to the Reformed tradition in general, and to its English and Welsh Dissenting strand in particular. In an adverse political context the Dissenters plea for toleration under the law was eventually granted. The question of tolerance remains alive in our very different context, andin addition we face the challenge of confessing and commending the faith in an intellectual environment in which many question Christianitys relevance and rebut traditional defences of it. In Part Two it is recognised that Christian confessing is an ecclesial, not simply an individual, calling, and that the one confessing church catholic is visibly divided over doctrine and practice. Suggestions for ameliorating this situation are offered, though the final resolution may be a matter for theeschaton. Until then Christians are called to witness faithfully and to live hopefully as citizens of heaven. In an epilogue the challenges and pitfalls of systematic theology as a discipline involving both confession and commendation are explored.

Kilverts World of Wonders takes a fresh look at the Victorian era, one that does not turn away from the smoke stacks and crowded streets of popular imagining, but which sees them from the distance of the rural countryside. Though a countryman and lover of country ways, here the well know diarist is shown to be deeply stirred by what he saw as a society being changed and improved by science, technology, and by the liberal, enlightened ideas that were starting to circulate. The social changes seen by Kilvert resonated with the vision of progress that was imbued in him by his Victorian upbringing, and as a result his diaries can be seen as a response to these changes and not, as previous Kilvert scholarship suggests, as a simple record of country life. Tomans new work goes beyond the biographical and social realities of Kilverts family by comparing them to almost twenty other middle-class families in order to show common factors in the familial experience of a rapidly changing society. At the heart of this re-evaluation of Kilverts life and times is the theme of Wonder, various aspects of which are explored throughout. Away from the rapidly growing urban centres the effects of industrialisation are seen in a surprisingly positive light by Francis Kilvert, a fervent Christian coming to terms with the encroachments that science, scepticism and secularism were making upon religious faith and yet seeing all around him a world of wonders.

Kilverts World of Wonders takes a fresh look at the Victorian era, one that does not turn away from the smoke stacks and crowded streets of popular imagining, but which sees them from the distance of the rural countryside. Though a countryman and lover of country ways, here the well know diarist is shown to be deeply stirred by what he saw as a society being changed and improved by science, technology, and by the liberal, enlightened ideas that were starting to circulate. The social changes seen by Kilvert resonated with the vision of progress that was imbued in him by his Victorian upbringing, and as a result his diaries can be seen as a response to these changes and not, as previous Kilvert scholarship suggests, as a simple record of country life. Tomans new work goes beyond the biographical and social realities of Kilverts family by comparing them to almost twenty other middle-class families in order to show common factors in the familial experience of a rapidly changing society. At the heart of this re-evaluation of Kilverts life and times is the theme of Wonder, various aspects of which are explored throughout. Away from the rapidly growing urban centres the effects of industrialisation are seen in a surprisingly positive light by Francis Kilvert, a fervent Christian coming to terms with the encroachments that science, scepticism and secularism were making upon religious faith and yet seeing all around him a world of wonders.

The apostle Paul affirms in several places that there is only one God. Yet in the same letters Paul also gives praise to the Lord Jesus Christ, often using language similar to his descriptions of God. How can this self-avowed Hebrew of Hebrews reconcile these ideas? This book explores the strongest one-God statements in Pauls undisputed letters and asks how Pauls Jewish monotheistic understanding informs his overall argument. These three texts - 1 Corinthians 8:6, Galatians 3:20, and Romans 3:30 - occur in very different contexts and address different issues. By looking at the historical, cultural, and grammatical contexts of these passages, as well as Pauls language about God and Christ elsewhere in these letters, Dr. Nicholson argues that Pauls understanding of the one God is not static or perfunctory; rather, it is dynamic and flexible, influencing significant aspects of Pauls Gospel message. Pauls ethics, his view of salvation history, and his soteriology are fundamentally shaped by his understanding of the one God of Israel.

Gods Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Volume I: Divine Vulnerability and Creation is the first of a three-volume study of Christian testimonies to divine suffering. The larger study focuses its inquiry on the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely. The goal is then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. In this first volume, the author develops an approach to interpreting the contested claims about the suffering of God. Through this approach to the Christian symbol of divine suffering, he then investigates the two major presuppositions that the larger family of testimonies to divine suffering normally hold: an understanding of God through the primary metaphor of love (God is love); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life - the imago Dei as love. When fully elaborated, these presuppositions reveal the conditions of possibility for divine suffering and divine vulnerability with respect to creation.

Leaning into the Future seeks to explore what it may mean to believe in the Kingship of God and wait for his Kingdom by considering the fundamental role the Kingdom of God plays in the theology of Jurgen Moltmann and in the book of Revelation. Part one is devoted to how Moltmann understands The Kingdom of God as the fundamental symbol of hope for humanity, and how he sees the presence of Gods reign and kingdom in history as hidden and paradoxical. Part two turns to the way the Book of Revelation uses royal and other political language in its portrait of the future and Gods presence in history. In this second part, the book also seeks to explore how Moltmann and the Apocalypse may mutually inform each other, how Moltmann may help us read this biblical book today, and how it in turn may overcome some of the weaknesses in Moltmanns proposal.

A collection of essays that looks at the infusion of public debate and religious arguments with particular focus on American public forum. With the current climate of argument as to the maturing of our culture into a post-Christian secularism and the increase in religious and ideological diversity, the free expression of religious ideas in public debate exacerbates civic tension and undermines a societys ability to solve its most urgent problems. This book seeks to make the case that religiously informed thought has played and can continue to play a constructive role in the public forum over domestic and international issues that are weighted with moral content.

This book tracks the use of a single saying of Jesus over time and among theologically divergent authors and communities and identifies six different versions of the saying in the canonical gospels and epistles, as well as the Gospel of Thomas and Q. After tracing the tradition and redaction history of this wisdom admonition, the author observes at least two distinctly different wisdom themes that are applied to the saying: the proper disposition of wealth and the search for knowledge, wisdom, or God. What he discovers is a saying of Jesus with roots in Jewish wisdom and pietistic traditions, as well as popular Greek philosophy that proved amazingly adaptable in its application to differing social and rhetorical contexts of the first century.

In Revitalizing Theological Epistemology Steven B. Sherman addresses questions about what evangelical theology ought to be doing in light of the changing cultural situation. He wonders if the Christian faith should continue to be presented and defended mainly according to Enlightenment principles when growing criticism of modern thought is affecting virtually every discipline, and if evangelicalism and its intellectual leaders ought to wait it out or whether they should re-vision their theology. This book is about contemporary evangelical approaches to the knowledge of God, considering - and suggesting - ways Christian philosophers and theologians envision and make use of theological knowledge in the postmodern context.