eBooks de filosofía, página 30 de 1258

Election, Atonement, and the Holy Spirit is an examination of the doctrines of election and atonement in Karl Barths Church Dogmatics, taking up Barths own challenge to his reader to surpass his argument and offer a better typological interpretationof the cultic texts. Barths radical re-working of Calvins doctrine of election is one of the most important developments in twentieth-century theology. Christ synthesizes for Barth a particular dialectic: the binary structure of Gods Yes of election and Gods No of rejection. The books central question - how can Jesus simultaneously be both the elected and the rejected (CD II/2), acting as both the judge and the judged (CD IV/1)? - is followed by an exploration of the roles of the Holy Spirit and human freedom in Gods electing and saving action. Although commentators acknowledge Barths innovation in this area but also identify problems with his approach, few have offered what David Ford has called a correction from within Barth, using Barths ownmethod. Using the concept of Existenzstellvertretung, this critique of Barths exegetical justification for the doctrines offers an alternative exegesis that not only provides this much-needed correction, but also immerses the reader in a fresh engagement with Scripture itself.

Election, Atonement, and the Holy Spirit is an examination of the doctrines of election and atonement in Karl Barths Church Dogmatics, taking up Barths own challenge to his reader to surpass his argument and offer a better typological interpretationof the cultic texts. Barths radical re-working of Calvins doctrine of election is one of the most important developments in twentieth-century theology. Christ synthesizes for Barth a particular dialectic: the binary structure of Gods Yes of election and Gods No of rejection. The books central question - how can Jesus simultaneously be both the elected and the rejected (CD II/2), acting as both the judge and the judged (CD IV/1)? - is followed by an exploration of the roles of the Holy Spirit and human freedom in Gods electing and saving action. Although commentators acknowledge Barths innovation in this area but also identify problems with his approach, few have offered what David Ford has called a correction from within Barth, using Barths ownmethod. Using the concept of Existenzstellvertretung, this critique of Barths exegetical justification for the doctrines offers an alternative exegesis that not only provides this much-needed correction, but also immerses the reader in a fresh engagement with Scripture itself.

While Tyndales importance in the history of biblical translation is well understood, his theology has been much less studied. Ralph Werrell has become the leading authority on his theology, and in The Blood of Christ in the Theology of William Tyndale, he explores the background to and influences on one of Tyndales central theories. Werrell shows that Tyndales ideas were developed independently, based on a wide range of earlier theology, and - in particular - from Wycliffite thought. He explains the way in which Old Testament sacrifice featured in Tyndales thought, explaining his many references to the Epistle to the Hebrews, linking as it does Christs sacrificial blood with the sacrifices of the Old Testament. Tyndale believed that man died spiritually through Adams disobedience, and that it was brought back to life by Christs blood. In this volume, Werrell brings out the differences between the covenant theology of Tyndale and both Luthers theology of the cross and Calvins forensic justification, showing clearly the originality of Tyndales beliefs.

Is the existence of God a matter of faith or knowledge? Does God sometimes act miraculously or are there physical causes for everything? Is morality absolute or relative? Are humans truly free or does Gods sovereignty determine everything? Whenbad things happen, is God the cause or are they the fault of humans? Too frequently Christians answer these questions with a Yes to one side and a No to the other side. Thomas Aquinas and Karl Barth answer Yes to both. Following their model, Machuga defends a third way which transcends the Enlightenment dichotomies of fideism vs. rationalism, supernaturalism vs. naturalism, relativism vs. absolutism, free will vs. predestination, and Gods justice vs. his mercy. Machuga begins by showing how these false dichotomies grew out of the Enlightenment assumptions of mechanism, universal quantification, and mono-causation. He then corrects these demonstrably dubious assumptions by articulating a theory of dual-causation. The result is a thoroughly biblical understanding of God, miracles, and free will that can withstand the contemporary criticisms of both science and philosophy.

Is the existence of God a matter of faith or knowledge? Does God sometimes act miraculously or are there physical causes for everything? Is morality absolute or relative? Are humans truly free or does Gods sovereignty determine everything? Whenbad things happen, is God the cause or are they the fault of humans? Too frequently Christians answer these questions with a Yes to one side and a No to the other side. Thomas Aquinas and Karl Barth answer Yes to both. Following their model, Machuga defends a third way which transcends the Enlightenment dichotomies of fideism vs. rationalism, supernaturalism vs. naturalism, relativism vs. absolutism, free will vs. predestination, and Gods justice vs. his mercy. Machuga begins by showing how these false dichotomies grew out of the Enlightenment assumptions of mechanism, universal quantification, and mono-causation. He then corrects these demonstrably dubious assumptions by articulating a theory of dual-causation. The result is a thoroughly biblical understanding of God, miracles, and free will that can withstand the contemporary criticisms of both science and philosophy.

According to the Nicene Creed, Christ died for us and for our salvation. But while all Christians agree that Christs death and resurrection has saving significance, there is little unanimity in how and why that is the case. In fact, Christian history islittered with accounts of the redemptive value of Christs death, and new models and motifs are constantly being proposed, many of which now stand in stark contrast to earlier thought. How then should contemporary articulations of the importance of the death of Christ be judged? At the heart of this book is the contention that Christian reflection on the atonement is faithful inasmuch as it incorporates the intention that Jesus himself had for his death. In a wide-reaching study, the author draws from both classical scholarship and recent work on the historical Jesus to argue that not only did Jesus imbue his death with redemptive meaning but that such meaning should impact expressions of the saving significance of the cross.

According to the Nicene Creed, Christ died for us and for our salvation. But while all Christians agree that Christs death and resurrection has saving significance, there is little unanimity in how and why that is the case. In fact, Christian history islittered with accounts of the redemptive value of Christs death, and new models and motifs are constantly being proposed, many of which now stand in stark contrast to earlier thought. How then should contemporary articulations of the importance of the death of Christ be judged? At the heart of this book is the contention that Christian reflection on the atonement is faithful inasmuch as it incorporates the intention that Jesus himself had for his death. In a wide-reaching study, the author draws from both classical scholarship and recent work on the historical Jesus to argue that not only did Jesus imbue his death with redemptive meaning but that such meaning should impact expressions of the saving significance of the cross.

With the subject of the atonement of Christ attracting such a lot of polemical work at this time, it is easy to conclude that the current debate is generating more heat than light. Atonement Theories presents the beginning student, pastor, or researcher with an accessible and fair treatment of every school of thought on this subject. Atonement Theories signifcantly updates previous histories of the doctrine, providing analysis of some fascinating and highly signifcant recent developments. It also intriguingly highlights at various points where aspects of this central message of Christianity might find a connection within contemporary culture. It aims to empower the reader to quickly gain a working knowledge of current debates and the history behind them.

Conventional wisdom has it that thinking on nature and grace among Roman Catholic intellectuals between the sixteenth century and the eve of Vatican II was severely clouded by the work of Cajetan and his fellow Thomistic commentators. Henri de Lubachas rightly been given credit for pointing this out; and to all appearances, de Lubacs influence won the day, as can be seen by the imprint of his thought upon not just the Second Vatican Council, but also the pontifi cates of John Paul II and Benedict XVI. In recent years, however, a new crop of Thomistic scholars has arisen who question whether de Lubacs word on nature and grace should be the last; hence, the debate over the nature-grace relation, so heated in the mid-twentieth century, has been stirred once again. Andrew Dean Swafford here offers a third way by way of the nineteenth-century German theologian, Matthias J. Scheeben, who has been neglected in academic appraisals of the subject until now. Swafford shows that Scheeben captures the very best of both sides, while at the same time avoiding the characteristic pitfalls so often alleged against each.

After a review of scholarly work on the speeches in Acts, particularly Pauls Pisidian Antioch speech, Morgan-Wynne sets Pauls speech in the context of the first missionary journey and of the rest of Luke-Acts. In this book he analyzes the structure of the speech, asks whether Luke used sources for the speech, and examines the main theological themes, including the characterization of God and Jesus, the use of the Old Testament, the place of Israel, and the portrait of Paul that emerges. Finally, the author looks at whether the speech sheds any light on the community for which Luke wrote and the problems which it may have been facing.

In this groundbreaking book, Michael Gorman asks why there is no theory or model of the atonement called the new-covenant model, since this understanding of the atonement is likely the earliest in the Christian tradition, going back to Jesus himself. Gorman argues that most models of the atonement over-emphasize the penultimate purposes of Jesus death and the mechanics of the atonement, rather than its ultimate purpose: to create a transformed, Spirit-filled people of God. The New Testaments various atonement metaphors are part of a remarkably coherent picture of Jesus death as that which brings about the new covenant (and thus the new community) promised by the prophets, which is also the covenant of peace. Gorman therefore proposes a new model of the atonement that is really not new at all-the new-covenant model. He argues that this is not merely an ancient model in need of rediscovery, but also a more comprehensive, integrated, participatory, communal, and missional modelthan any of the major models in the tradition. Life in this new covenant, Gorman argues, is a life of communal and individual participation in Jesus faithful, loving, peacemaking death. Written for both academics and church leaders, this book will challenge all who read it to re-think and re-articulate the meaning of Christs death for us.

The church in the West has subsisted for five hundred years in a state of ever-increasing multiple identities, many of which claim to be the best representation of the church established by Christ. Often attending novel models of the church are new scriptural interpretive methods that support theological claims. Rarely, however, has an exploration been undertaken to test the impact of this ecclesiological division on the reading of the Bible. A Darkened Reading explores the specific case of thenineteenth-century Church of England and competing interpretations of the book of the prophet Isaiah - a book of great importance in theological history - as a kind of parable of the existential anguish the church has experienced as a consequence ofbeing torn apart.

In his authoritative volume, Filippo Falcone traces the concept of Christian liberty in Miltons work, from the early prose tracts to the literary and theological complexities of Paradise Lost. Traditional liberalist readings of Milton have seen his tireless defence of liberty in all areas of social and political life during the years of Englands Interregnum as the result of a conception of individual liberty as only fully definable within the context of public liberties. Miltons Inward Liberty offers a powerful reassessment of such readings, arguing that true individual liberty is more appropriately defined in Milton as an inward, Christian liberty. Through detailed textual analysis of Miltons writings and the works of Scripture that influenced them, Filippo Falcone explores how this spiritual investment in inward liberty impacted Miltons poetic style, and his understanding of the nature of marriage and the civil community. Miltons Inward Liberty is a work of specialised Christian scholarship that offers illuminating insights into Miltons theology of freedom, and the complex political and theological implications surrounding the word liberty in the literary, religious and political culture of Reformation England. It will appeal to students and scholars of Milton, and to those interested in literature and religious discourse.

John Scottus Eriugena, the brilliant and controversial Irishman in the court of Charles the Bald (823-877), grandson of Charlemagne, drew upon both the Latin and Greek patristic traditions in order to present a bold and original Christian vision. A philosopher, theologian, translator, poet, and mystic, he may be considered the ideal Carolingian Renaissance man. This volume examines his understanding of the Incarnation, the enfleshment of the Word. On the one hand, Eriugenas Christology creatively appropriates traditional categories in order to explain Gods philanthropia in creating, sustaining, and restoring the cosmos. On the other hand, it also provides a guide for the believers mystical participation in the life of Jesus and return to divine union.This brilliant intellectual from the so-called

The twentieth century has been called a century of horror. Proof of that, designation can be found in the vast and ever-increasing volume of scholarly work on violence, trauma, memory, and history across diverse academic disciplines. This book demonstrates not only the ways in which the wars of the twentieth century have altered theological engagement and religious practice, but also the degree to which religious ways of thinking have shaped the way we construct historical narratives. Drawing on diverse sources - from the Hebrew Bible to Commonwealth war graves, from Greek tragedy to post-Holocaust theology - Alana M. Vincent probes the intersections between past and present, memory and identity, religion and nationality. The result is a book that defiescategorization and offers no easy answers, but instead pursues an agenda of theological realism, holding out continued hope for the restoration of the world.

In this study, Runchana P. Suksod-Barger examines the impact of religion on female access to education in Thailand from 1889 to 1931- the early Modernisation Period in Thailand. Although Thailand is traditionally a Buddhist nation-state, Protestant missionaries during this era arrived in the country to convert Thais to Christianity. The Protestant belief in literacy, to enable everyone to read the Bible, opened up educational opportunities for Thai girls that had not previously been available to them. Suksod-Barger investigates the degree to which Buddhist and Christian influences affected Thai educational reforms for girls in primary and secondary education during the early Modernisation Period, using a feminist theoretical framework to understand the social, political, economic, and religious impact. The study contributes to the exploration of the historical and contextual discourse of Buddhism and women in Thailand, the history of education for Thai females during the early Modernisation Period and the overview of Protestant missions in the country, particularly their influence in establishing systems of mass education.

Scepticism, Relativism, and Religious Knowledge shows where responses to scepticism and relativism by Karl Barth and Reformed epistemology have led to impasses, and reconstructs their insights in a robust response that does not depend on making excessive claims about our epistemic capacities. This response is based on a nuanced conception of the relationship between trust, doubt, faith, and reason, and a Kierkegaardian perspective on religious knowledge that stresses the role of the will and the intellectual and theological virtues. This book will appeal to those with an interest in the deep, and often difficult, questions of religion and philosophy, particularly regarding matters of truth, doubt and belief.

Bernard of Clairvaux is best known by many today for his mystical approach to spirituality and his eloquent sermons on the Song of Songs. In his letters, however, a different Bernard emerges - one who had fled the world for the cloister yet possessed a soaring vision for the Church on earth. By examining select letters and placing them in the larger context of the people and the world around him, we discover a man who loved the Church - but who realized that the Church is compromised of individuals who did not share his ideals and agendas. In Letters of Ascent, we travel to medieval Europe and view society through the eyes of one of historys most passionate ecclesiastical reformers.

The essential argument of this new work by Andrew Robinson is that we live, move and have our being within a sea of signs, but that we are largely unaware of this for most of the time. When the structure of these signs is analysed it turns out to rest onthree recurring elemental grounds, which the author calls Quality, Otherness and Mediation. The kaleidoscopic, ramifying patterns of Quality, Otherness and Meditation which underpin representations and interpretations at every level and dimension of the processes of signification offer a model of the dynamic mutual indwelling of the Father, Son and Spirit within the eternal life of the Trinity. This semiotic model of the Trinity would be of rather limited interest in itself unless it can also illuminate other areas of Christian theology. Robinson suggests that the model leads to a helpful way of understanding how the entirely human person Jesus of Nazareth may be understood to have been the full and perfect embodiment (representation) of the quality of Gods being. This in turn helps us to understand how the processes of representation and interpretation enable us to be drawn into the very life of God. This has practical implications for the church and for the individual lives of Christian believers.It also offers, via a re-articulation of the neglected concept of vestiges of the Trinity in creation, a form of spirituality of the everyday.

The essential argument of this new work by Andrew Robinson is that we live, move and have our being within a sea of signs, but that we are largely unaware of this for most of the time. When the structure of these signs is analysed it turns out to rest onthree recurring elemental grounds, which the author calls Quality, Otherness and Mediation. The kaleidoscopic, ramifying patterns of Quality, Otherness and Meditation which underpin representations and interpretations at every level and dimension of the processes of signification offer a model of the dynamic mutual indwelling of the Father, Son and Spirit within the eternal life of the Trinity. This semiotic model of the Trinity would be of rather limited interest in itself unless it can also illuminate other areas of Christian theology. Robinson suggests that the model leads to a helpful way of understanding how the entirely human person Jesus of Nazareth may be understood to have been the full and perfect embodiment (representation) of the quality of Gods being. This in turn helps us to understand how the processes of representation and interpretation enable us to be drawn into the very life of God. This has practical implications for the church and for the individual lives of Christian believers.It also offers, via a re-articulation of the neglected concept of vestiges of the Trinity in creation, a form of spirituality of the everyday.