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The study aims to analyse the impact of Luthers theology on his thoughts about music. It limits itself to an analysis of the topic by focusing on the three most important statements of Luther about music in his unfinished treatise [On Music]. The first statement is that music is "a gift of God and not of man" [Dei donum hominum est], second, music "creates joyful soul" [facit letos animos], and third, music "drives away the devil" [fugat diabolum]. The relation between these three statements to each other and to Luthers theology in general can be understood in connection with his personal experiences and commitments to music, which were undergirded by his theology. Luther, as a man of medieval times, took for granted the existence of the devil, and many of his writings contained frequent references to the personal attacks of the devil, where it influenced his thoughts about music.

Kaia Rnsdal combines the perspective of production of space, ethical theory and fieldwork, focusing on the contradictions in lived space, by observing encounters and interactions between different groups of people in everyday public space.It is an interdisciplinary contribution to the science of diaconia. The interest lies with the lives that diaconia traditionally have been concerned with and the spaces where these lives are lived, exploring the concept of calling through narratives of these lives and spaces. The book challenges and contributes to traditional and contemporary notions of calling as it is understood in the Scandinavian tradition. These notions, stemming from interpretations of Luther, place the calling among humans, as opposed to it being something exclusively divine and ecclesiastical. The discussion on the calling is enriched with concepts stemming from French sociology and human geography, primarily from H. Lefebvre and M. Foucault, as well as phenomenological contributions. These are concerned with the significance of body, space, urbanity, and spatial interpretation as space is a relational, formative phenomenon constituted in practice and interaction. Through methodologies developed from phenomenology and spatial theory, where the researcher subject is an evident embodied participant, detailed accounts from the field form the material, describing everyday life in an Oslo cityscape. From this material, the concept of calling is explored, developing the discussion from the perspective of the spaces of others. The assumption being that it is in the spaces where people meet and bodies respond to other bodies, whether marginalised or not, that calling may manifest itself. Through spatial analysis of the minute details of bodies and socialities in everyday life, new material for ethical considerations is explored. The analysis and discussion may enrich and further deepen the understanding of what takes place in public spaces, recognising them as a source of knowledge in a range of disciplines. These everyday encounters may also be described and analysed as contributions to the development of theory and praxis of diaconia.

The thirteen essays in this volume were all originally presented at international conferences or in public lectures.They address three main areas of inquiry, all of which, in one way or another, are of key importance in early modern historical discourse and theological thinking: (1) the theological diversity and debates within the Reformed tradition in the sixteenth century and beyond; (2) Peter Martyr Vermiglis noteworthy contribution to Reformed ecclesiology and biblical exegesis; and (3) the later development and enrichment of Reformed thought on both sides of the Atlantic. They show that the Reformed tradition was neither monolithic, nor monochrome, nor immutable, but evolved in different, if interrelated, patterns and directions.

"Dialogical Preaching - Bakhtin, Otherness and Homiletics" explores the genre of preaching in light of theories of dialogicity and carnivalization developed by Mikhail Bakhtin. The Bakhtinian approach to preaching evokes ways in which historical acts and embodied experiences are transcribed in literary genres. The theories of carnivalization manifest the dynamic, other-oriented, interaction between reflexive texts and embodied acts. Experiences of otherness and difference play a central role in human communication as well as in theological descriptions of the relationship between God and humans. One of the central aims of this book is to explore ways in which others, different from the designated preacher, influence contemporary preaching practices and in that sense can be seen as co-authors. As material for this investigation the book provides analyses of four theologians who have contributed significantly to contemporary homiletical developments, namely those of the American homileticians Charles Campbell, John S. McClure, and James H. Harris and the Danish Systematic Theologian, Svend Bjerg.The homiletical analyses lead to the thesis, that the dialogical encounter between author, and addressees, analyzer and analyzed, is one of the conditions of interpretation and communication rather than a disturbance. The communication theoretical and practical theological analyses are discussed in light of Kierkegaard`s, Barth`s and Jungels emphasis on the qualitative difference between God and humans. These concluding reflections suggest ways in which inter-human otherness can function as a dynamically conjoining rather than mutually exclusive difference between God as the Wholly Other and other-wise humans.

This book is a collection of essays in honour of Albert Nolan OP, who died in October 2022 at the age of 88. Awarded the Order of Luthuli in Silver by then President Thabo Mbeki in 2003 for his life-long dedication to the struggle for democracy, human rights and justice and for challenging the religious "dogma" especially the theological justification for apartheid, Nolan inspired a generation of Christian activists and theologians. From 1973-1980, he served as national chaplain for the National Catholic Federation of Students (NCFS) and also, until 1980, for the Catholic Students Association (CASA), which was formed in 1976 after black students began organising themselves into separate formations as Black Consciousness flourished. In 1977, Nolan was instrumental in establishing Young Christian Students movement (YCS) in South Africa. The contributions in this volume come from people around the world who knew him or worked with him over the years. The contributions deal with his family life, his time with the student movements, his life as Dominican, his periods as Dominican Provincial in Southern Africa, his involvement with the ANC, his work as a writer, a publisher of a journal and life in his later years. There are over 65 contributions, along with a Foreword by Timothy Radcliffe OP, a former Master General of the Dominicans.

This volume, which is the result of an international conference with participants from the universities of Bochum and Tel Aviv in 2023, brings together twelve contributions that examine prayer in Judaism and Christianity as a place of religious identity construction. In addition to fundamental philosophical and theological questions about the counterpart of prayer and explanations of spiritual practice in intercultural contexts, literary strategies of prayer in the Hebrew Bible and in the texts of Qumran are analyzed. Other contributions explore the Jewish roots of Christian prayer traditions and point to current forms and functions of prayer in Jewish and Christian educational contexts and in the religious poetry of Shalom Ben-Chorin. The interdisciplinary analyses open up new perspectives on prayer as an expression of religious self-identity.[Das Gebet in judischer und christlicher Tradition. Identitat, Praxis und interkulturelle Kontakte] Der vorliegende Band, der auf eine internationale Konferenz mit Teilnehmerinnen und Teilnehmern der Universitaten Bochum und Tel Aviv im Jahre 2023 zuruckgeht, versammelt zwolf Beitrage, die das Gebet im Judentum und Christentum als Ort religioser Identitatskonstruktion beleuchten. Neben grundlegenden philosophisch-theologischen Fragen zum Gegenuber des Gebets und Ausfuhrungen zu spiritueller Praxis in interkulturellen Kontexten werden literarische Strategien des Betens in der Hebraischen Bibel und in den Texten von Qumran analysiert. Weitere Beitrage fragen nach den judischen Wurzeln christlicher Gebetstraditionen und verweisen auf aktuelle Formen und Funktionen des Gebets in judischen und christlichen Bildungskontexten und in der religiosen Dichtung Schalom Ben-Chorins. Die interdisziplinaren Analysen eroffnen neue Perspektiven auf das Gebet als Ausdruck religioser Selbstverortung.

Dance plays an important role in many religious traditions, in rites of passage, processions, healing rituals or festivals. But it is also controversial, especially in Christianity. Colonial European Christian discourses tend to separate dance from religion(s) and spirituality. This volume explores dance as "Third Space", following Homi Bhabhas postcolonial metaphor. The "Inter-Dance approach" combines interdisciplinary theoretical considerations with case studies. International experts examine dance controversies and discourses from the early church to World Christianity, as well as in Hasidic Judaism, Greek mysteries, Islamic Sufism, West African Togolese religions, and Afro-Brazilian Umbanda. Christian dance theologies are unfolded and the boundary-crossing potential of dance in interreligious and intercultural encounters is explored. The volume breaks new ground in how dance as ephemeral performative art, embodied thought and gendered discourse can transform studies of religion.

In an innovative, pluri-disciplinary approach this volume focuses on how memory in Sacred Heart devotion is created, promulgated and transformed. The volume with contributions by historians, theologians, religious scientists and art historians links the dimension of memory to that of iconography, language, body and ritual practices and sheds light on adaptations, transfers, contestations and variations in a perspective of longue duree from the late Middle Ages to the present. The first part of the volume develops central axes of analysis, which are specifically investigated in the two following parts. The contributions of part two intertwine perspectives of cultural, social and art history focusing on the multi-layered creation, public presence and political usage, diversity and variations of Sacred Heart iconography and devotion in a long-term perspective. In-depth analyses centre on late medieval northern Italy, early modern France and 18th-century Switzerland (Eidgenossenschaft), on France from the 1950s to the 1980s, and on Indonesia in the 20th and 21st centuries. In a dynamic way, the third part combines systematic theological, philosophical and didactic reflexions on the Sacred Heart with a focus on imagination, embodiment, spirituality and memory.

The rich tapestry of the creation narrative in the early chapters of Genesis proved irresistible to the thoughtful, reflective minds of the church fathers. Within them they found the beginning threads from which to weave a theology of creation, Fall, and redemption. Following their mentor the apostle Paul, they explored the profound significance of Adam as a type of Christ, the second Adam. The six days of creation proved especially attractive among the fathers as a subject for commentary, with Basil the Great and Ambrose producing well-known Hexaemerons. Similarly, Augustine devoted portions of five works to the first chapter of Genesis.As in previous volumes within the Ancient Christian Commentary on Scripture, the range of comment contained in this volume spans from the first century to the eighth and from East to West, from Greek and Latin speakers to Syriac.This ACCS volume on Genesis 1-11 opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today. Especially helpful is the volume editors provision of Septuagintal alternative readings to the Masoretic text, which are often necessary to understanding the fathers flow of thought.

Genesis 1250 recounts the history of the patriarchsAbraham, Isaac, Jacob, and Joseph. From their mentors Paul, Peter, Stephen, and the author of the letter to the Hebrews, the early fathers learned to draw out the spiritual significance of the patriarchal narrative for Christian believers. The Alexandrian school especially followed Pauls allegorical use of the story of Sarah and Hagar as they interpreted the Genesis accounts. The Antiochene school eschewed allegorical interpretation but still set about to find moral lessons in the ancient narrative. For all of them the events pointed toward the promises of the age to come, the new age revealed in the resurrection of Jesus.Among the principal Greek-speaking commentators included within this Ancient Christian Commentary on Scripture volume, readers will find Origen, Didymus the Blind, John Chrysostom, and Cyril of Alexandria. Among the Latin-speaking interpreters they will find Ambrose of Milan, Augustine of Hippo, Caesarius of Arles, and Bede the Venerable. Ephrem the Syrian is the most commonly cited Syriac-speaking interpreter, while the fifth-century Catena on Genesis provides access to such fathers as Eusebius of Caesarea, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Didymus of Alexandria, Epiphanius of Salamis, Irenaeus of Lyons, Eusebius of Emesa, Severian of Gabala, and Theodore of Mopsuestia among others.Varied in texture and nuance, the interpretations cited provide a wealth of ancient wisdom, some appearing here in English translation for the first time, to stimulate the mind and nourish the soul of the church today.

From its inception the church has always had a Biblethe Jewish Scriptures. But Christians have not read these Scriptures in the same way the Jews did. They have read them in the light of what God did in Jesus the Christ. Thus the Jewish Scriptures became for Christian readers the Old Testament.This Ancient Christian Commentary on Scripture volume on Exodus through Deuteronomy bears ample witness to this new way of reading these ancient texts. Among the earliest interpreters whose works remain extant is Origen, who virtually single-handedly assured the Old Testament a permanent place within the Christian church through his extensive commentary and reflection. His twenty-seventh homily on Numbers is particularly noteworthy for his interpretation of the forty-two stopping places in the desert wanderings as the forty-two stages of growth in the spiritual life.Among Greek-speaking interpreters, this current volume draws widely on John Chrysostom, Clement of Alexandria, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyr, and John of Damascus. Among Latin-speaking interpreters, quotations from Augustine, Ambrose, Jerome, Paterius, Caesarius of Arles, Cassiodorus, and Isidore are found in abundance. Ephrem and Aphrahat are represented among Syriac speakers. Numerous other interpreters are present from each grouping.Varied in texture and nuance, the interpretations included in this volume display a treasure house of ancient wisdom, some appearing here in English translation for the first time, speaking with eloquence and intellectual acumen to the church today.

The history of the entry into the Promised Land followed by the period of the Judges and early monarchy may not appear to readers today as a source for expounding the Christian faith. But the church fathers readily found parallels, or types, in the narrative that illumined the New Testament. An obvious link was the similarity in name between Joshua, Moses successor, and Jesusindeed, in Greek the names are identical. Thus Joshua was consistently interpreted as a type of Christ. So too was Samuel. David was recognized as an ancestor of Jesus, and parallels between their two lives were readily explored. And Ruth, in ready fashion, was seen as a type of the church.Among the most important sources for commentary on these books are the homilies of Origen, most of which are known to us through the Latin translations of Rufinus and Jerome. Only two running commentaries existone from Gregory of Nazianzus, one of the famous Cappadocian theologians, the other from Bede the Venerable.Another key source for the selections found here derives from question-and-answer format, such as Questions on the Heptateuch from Augustine, Questions on the Octateuch from Theodoret of Cyr, and Thirty Questions on 1 Samuel from Bede. The remainder of materials come from a wide variety of occasional and doctrinal writings, which make mention of these biblical texts to support their arguments.Readers will find a rich treasure trove of ancient wisdom, some of which appear here for the first time in English translation, speaking with eloquence and powerful spiritual insight to the church today.

The Gospel of John was beloved by the early church, much as it is today, for its spiritual insight and clear declaration of Jesus divinity. Clement of Alexandria indeed declared it the "spiritual Gospel." Early disputers with heretics such as Cerinthus and the Ebionites drew upon the Gospel of John to refute their heretical notions and uphold the full deity of Christ, and this Gospel more than any other was central to the trinitarian and christological debates of the fourth and fifth centuries.At the same time, the Gospel of John was also thought to be the most chronological, and even to this day is the source of our sense of Jesus having a three-year ministry. And John Chrysostoms Homilies on John, perhaps more than any other commentary, emphasize Christs humanity and condescension toward the human race.In addition to the serial homilies of John Chrysostom, readers of this volume will find selections from those of Origen, Theodore of Mopsuestia, Cyril of Alexandria and Augustine. These commentaries are supplemented with homiletic material from Gregory the Great, Peter Chrysologus, Caesarius, Amphilochius, Basil the Great and Basil of Seleucia among others. Liturgical selections derive from Ephrem the Syrian, Ambrose and Romanos the Melodist, which are further supplemented with doctrinal material from Athanasius, the Cappodocians, Hilary and Ambrose.This rich tradition, some of which is here translated for the first time, offers a vast treasure out of which todays scribes trained for the kingdom may bring forth that which is new and what is old.

For the church fathers the Gospels did not serve as resources for individual analysis and academic study. They were read and heard and interpreted within the worshiping community. They served as sources for pastoral counsel and admonition for those who were committed to the Way. Although Matthew and John were generally the preferred Gospels, Luke, because of his particular interests and unique contributions, took pride of place during the Christmas season as well as during Easter and other major feasts.During the early patristic period, the tradition of continuous reading (lectio continua) through the Gospels developed, such that over a course of time a complete Gospel was read in sections, and sermons were preached on the readings either at weekly or midweek worship and Communion liturgies or during morning and evening prayer services. Among such sermons that have survived, this commentary includes selections from Origen and Cyril of Alexandria. Aside from sermons, we find that the fathers addressed exegetical issues in theological treatises, pastoral letters and catechetical lectures. Among these, as in other ACCS volumes, readers will find materials ranging from East to West and from the first to the eighth centuries. Among well-known fathers cited are Ambrose, Athanasius, Augustine, the Cappadocians, John Chrysostom, John of Damascus and Bede the Venerable. Among lesser-known fathers are John Cassian, Philoxenus of Mabbug and Theophylact.This volume, edited by Arthur A. Just, opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today.

The books of Ezekiel and Daniel are rich in imagery that is taken up afresh in the New Testament. Echoes of Ezekielwith its words of doom and hope, vision of a new temple, and scroll-eating prophetare especially apparent in the book of Revelation. Daniel is most notable in supplying terminology and imagery for Jesus of Nazareths favored self-description as "Son of man," a phrase also found in Ezekiel. The four beasts of Daniel find their counterparts in the lion, ox, man, and eagle of Ezekiel and Revelation. It is no wonder these books, despite the difficulties in interpreting them, took hold on the imagination of the early church.In this Ancient Christian Commentary on Scripture volume, over forty church fathers are cited in the commentary on Ezekiel, some of whom are here translated into English for the first time, but pride of place goes to four significant extant works: the homilies of Origen and Gregory the Great, and the commentaries of Jerome and Theodoret of Cyr, thus bridging East and West, North and South.A similar array of fathers are found within the commentary on Daniel. Extensive comments derive from the works of Theodoret of Cyr, Hippolytus, Jerome, and Ishodad of Merv, providing a wealth of insight.

Among the Wisdom literature of the Old Testament, Proverbs, Ecclesiastes, and the Song of Solomon were all thought by the early church fathers to have derived from the hand of Solomon. To their minds the finest wisdom about the deeper issues of life prior to the time of Gods taking human form in Jesus Christ was to be found in these books. As in all the Old Testament, they were quick to find types and intimations of Christ and his church that would make the ancient Word relevant to the Christians of their day.Of extant commentaries on Ecclesiastes none are so profound as the eight homilies of Gregory of Nyssa, even though they cover only the first three chapters of the book. Joining Gregory among those most frequently excerpted in this volume are Augustine, Ambrose, Gregory the Great, Origen, John Cassian, John Chrysostom, Athanasius, Bede the Venerable, and Jerome. Gregory of Nazianzus, Basil the Great, and Cyril of Jerusalem lead a cast of other less frequently cited fathers, and then there remains a large cast of supporting players, some of whose work is translated here into English for the first time.This Ancient Christian Commentary on Scripture volume offers a rich trove of wisdom on Wisdom for the enrichment of the church today.

Christianity Today Award of Merit winnerBecause the Catholic Epistles focus on orthodox faith and morals, the Fathers drew on them as a means of defense against the rising challenge of heretics. Many of the Fathers saw in these letters anticipatory attacks on Marcion and strong defenses against the Arians. They did so quite naturally because in their view truth was eternal and deviations from it had existed from the beginning.Above all, the Fathers found in the Catholic Epistles a manual for spiritual warfare, counsel for the faithful in the cosmic struggle between good and evil. In them was sound instruction in the ways of self-sacrifice, generosity, and humility, through which the cosmic forces could be defeated.Allusions to these letters go back as far as Justin Martyr, Irenaeus, and Tertullian, but the first commentary derives from Clement of Alexandria. Didymus the Blind was the next significant Greek-speaking commentator, though his commentary is fully extant only in Latin translation. Many of the comments from the early centuries have been passed on to us through Latin catenae, or chain commentaries, in which a later commentator collected comments from a variety of sources and chained them together in a fashion much like that of the Ancient Christian Commentary on Scripture in English. Among Latin commentators on these letters, pride of place must be given to Bede the Venerable.This volume opens up a treasure house of ancient wisdom that allows these faithful witnesses, some appearing here in English translation for the first time, to speak with eloquence and intellectual acumen to the church today.

The book of Job presents its readers with a profound drama concerning innocent suffering. Such honest, forthright wrestling with the problem of evil and the silence of God has intrigued a wide gamut of readers both religious and nonreligious.Surprisingly, the earliest church fathers showed little interest in the book of Job. Not until Origen in the early third century is there much evidence of any systematic treatment of the book, and most of Origens treatment is known to us only from the catenae. More intense interest came at the end of the fourth century and the beginning of the fifth.The excerpts in this Ancient Christian Commentary on Scripture volume focus on systematic treatment. Among Greek texts are those from Origen, Didymus the Blind, Julian the Arian, John Chrysostom, Hesychius of Jerusalem, and Olympiodorus. Among Latin sources we find Julian of Eclanum, Philip the Priest, and Gregory the Great. Among Syriac sources we find Ephrem the Syrian and Ishodad of Merv, some of whose work is made available here for the first time in English.In store for readers of this volume is a great feast of wisdom from the ancient resources of the church with fresh relevance for today.

Christianity Today Book Award WinnerThe early church valued the Gospel of Mark for its preservation of the apostolic voice and gospel narrative of Peter. Yet the early church fathers very rarely produced sustained commentary on Mark. This brisk-paced and robust little Gospel, so much enjoyed by modern readers, was overshadowed in the minds of the fathers by the magisterial Gospels of Matthew and John.But now with the assistance of computer searches, an abundance of comment has been discovered to be embedded and interleaved amidst the textual archives of patristic homilies, apologies, letters, commentaries, theological treatises and hymnic verses.In this Ancient Christian Commentary on Mark, the insights of Augustine of Hippo and Clement of Alexandria, Ephrem the Syrian and Cyril of Jerusalem join in a polyphony of interpretive voices of the Eastern and Western church from the second century to the seventh. St. Marks Gospel displays the evocative power of its story, parables and passion as it ignites a brilliant exhibit of theological insight and pastoral wisdom.The Ancient Christian Commentary on Mark (now in its second edition) opens up a long-forgotten passage through the arid and precipitous slopes of post-Enlightenment critical interpretation and bears us along to a fertile valley basking in the sunshine of theological and spiritual interpretation. In these pages we enter the interpretive world that long nurtured the great premodern pastors, theologians and saints of the church.

The Gospel of Matthew stands out as a favorite biblical text among patristic commentators. The patristic commentary tradition on Matthew begins with Origens pioneering twenty-five-volume commentary on the First Gospel in the mid-third century. In the Latin-speaking West, where commentaries did not appear until about a century later, the first commentary on Matthew was written by Hilary of Poitiers in the mid-fourth century.From that point the First Gospel became one of the texts most frequently commented on in patristic exegesis. Outstanding examples are Jeromes four-volume commentary and the valuable but anonymous and incomplete Opus imperfectum in Matthaeum. Then there are the Greek catena fragments derived from commentaries by Theodore of Heraclea, Apollinaris of Laodicea, Theodore of Mopsuestia and Cyril of Alexandria.The ancient homilies also provide ample comment, including John Chrysostoms ninety homilies and Chromatius of Aquileias fifty-nine homilies on the Gospel of Matthew. In addition, there are various Sunday and feast-day homilies from towering figures such as Augustine and Gregory the Great, as well as other fathers.This rich abundance of patristic comment, much of it presented here in English translation for the first time by editor Manlio Simonetti, provides a bountiful and varied feast of ancient interpretation of the First Gospel.