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Although many of Edmund Schlinks writings have been available in English for several decades, the publication of the new German edition offered a significant impetus for providing a fresh and more accurate translation of them. Matthew L. Becker translated key terms that occur in all five volumes consistently. Also, he corrected infelicitous and misleading renderings of Schlinks language into English, which more or less happened in all of the earlier editions. In this first volume, Becker presents a completely reworked translation of Schlinks popular work "Der kommende Christus und die kirchlichen Traditionen.

Assurance was a central issue for the eminent Scottish theologian-pastor Thomas Boston long before it emerged as a focal point of the theological debate in the Marrow Controversy. In The Marrow of Certainty, Chun Tse presents the first full-length study of Bostons theology of assurance in six dimensions: trinitarian, covenantal, Christological, soteriological, ecclesiastical, and sacramental. This work not only furnishes the first-ever intellectual biography of Boston in his Scottish context and controversies, but it also cross-studies the theology of the Marrow of Modern Divinity with Bostons notes. This research argues that Bostons doctrine of assurance centres on union and communion with Christ, the architectonic principle of his theology. The book challenges the common conception that Bostons theology merely follows Calvin, the Scots Confession, the Marrow, the Westminster Standards, and Scottish federalism. Boston, most strikingly, holds in tension assurance as intrinsic to faithitself a gift from Gods sovereignty in electionwhile insisting on self-examination as a human responsibility. This salient mark of his doctrine of assurance originates from his assertion that Christ died for the elect alone but allelect or nothave the warrant to receive Christ. As such, assurance is, theologically, a divine gift and, pastorally, a human endeavour. Certainty is thus both extra nos and intra nos. Boston, this study reveals, has a potent and enduring power to speak on the perennial issue of assurance, rooted in the person of Christ, whom he considers as being the covenant itself.

On a primary level, the author seeks to answer the question, what is the best interpretation of . "The Knowledge of Good and Evil," in Gen 2:9, 17; 3:5, and 3:22? In Gen 3:5 and 3:22, this knowledge is said to be possessed by YHWH and the divine beings. This study analyzes the permutations of ) "good") and ("evil/bad") in the Hebrew Bible, with a majority focus in Genesis and the Deuteronomistic History and with a focus upon those textual instances in which YHWH has influence over good and bad/evil. Due to the results of the data, the author brings in a second level of discussion that focuses upon the hermeneutical principle of divine retribution as a structuring element for ancient Near Eastern historiography. On a third level, the author turns to divine blessing and cursing, and its association with good and evil in ancient Near Eastern texts and in the Hebrew Bible. Due to this specific theocentric analysis of the lexemes juxtaposed with the authors wider study of ancient Near Eastern history and culture, the answer to the guiding question of this study is therefore proposed by the author as, The Divine Knowledge for Administering Reward and Punishment. Ergo, the Eden Narrative tells a story of how humans partly attain divinity becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge for wielding ultimate power.

Was the Cistercian abbey in Krzeszów really a European center of art and theological thought? This study in eight chapters tries to answer this question. The first chapter shows how deep the foundations of the Krzeszow Abbey go. The next three chapters are devoted to various works, initiatives and architecture of the Baroque era. First, the unique painting of Our Lady of Mercy in the Mater Misericordiae type, which was created in 1624, was presented. Then, the sculptural foundations of Abbot Geyer in the area of the Krzeszow abbey and in its latifundia were discussed. Finally, the architecture of the baroque abbey church, unique on a European scale, was presented. Grace of the Blessed Virgin Mary. This proves what an extraordinary center Krzeszow was in terms of the art created there.In the next two chapters, the reader finds the answer to the question: Was Krzeszow also a significant theological center in Europe at that time? First in terms of Catholic dogmatic, and then in terms of biblical linguistics.The study ends with two chapters, the first of which focuses on the sacralization of the landscape by introducing modern forms of imitation of the Holy Land and the cult of saints. The second one presents the baroque iconography of the Cistercian monastery in Krzeszow from the end of the 17th century to the beginning of the 20th century, which shows the changes in its social function over the centuries.

Although several of Schlinks writings, including his study of baptism, have been available in English for many decades, the publication of the new German edition offered a significant impetus for providing a fresh and more accurate translation of them. The first English edition of his book on baptism, published in 1972, was an abridgment of the German original. In this new edition, words and sentences that were omitted from the first edition have been restored and complete bibliographic information has been given. The editor has also provided many explanatory endnotes that help to illuminate the books contents. Schlink took the doctrine of baptism seriously, as if it truly matters for the unity of the church. Again and again, he returns to the gospel and its promises that are tied to baptism. While formally open toward siblings in Christ beyond his own confession, his humble and conciliatory method of ecumenism was undertaken consciously and intentionally from within a Lutheran confessional perspective.

Antoni Nadbrzeny exposes the personalistic character of Schillebeeckxs Mariology. In his book the author presents Mary as a human being whose holiness is great and mysterious. According to the Flemish theologian, Mary becomes the guarantor of the full and true humanity of Jesus. It is a Mariology that finds its foundation in the history of salvation. The book does not follow the path of abstract metaphysics, but pays more attention to the real and existential elements of Marys life. This reinterpretation finds its source in the application of phenomenological thought. In his theological picture of Mary, Schillebeeckx rejects all Gnostic, idyllic and dualistic thoughts. The Mother of God appears as someone who seeks God, who shares the tragic fate of the world and recognizes her place and mission in salvation history. She participates in human suffering and the trial of faith.

Christianity claims that the incarnation provides reliable knowledge about God but also that the incarnation was undertaken freely and thus need not have happened. Alexander Garton-Eisenacher resolves this tension between epistemological reliability and divine freedom, building particularly from the work of Karl Barth. Garton-Eisenacher offers a fresh reading of the Church Dogmatics that demonstrates how Barths theology provides a promising starting point but notes that his argument is ultimately undermined by the doctrine of eternity within which it is framed. The author overcomes this issue by showing how the promising motifs employed by Barth can be authentically derived from the classical doctrine of eternity instead. In so doing, this work shows that reading classical eternity against a Barthian background also serves to draw out a more temporal interpretation of the doctrine than its contemporary characterization, reclaiming it as a viable Christian understanding of Gods relationship to time.

Much mainstream Luther scholarship (and Lutheran theology) holds that Martin Luther downplayed, denied, derided, or just plain ignored "the holiness without which no one shall see the Lord" (Heb. 12:14). Phil Anderas advances a revisionist thesis: from the first inklings of his "Augustinian turn" c. 1514 to his death in 1546, Luther held and taught a robust theology of progressive renewal in holiness, carefully calibrated to the sober reality of residual sin and the astonishing gospel of grace in Jesus Christ. As it is set forth in the works that embody Luthers most considered judgments (c. 1535-46), this gospel-centered and irreducibly trinitarian dogmatics of real renewal in holiness is "Augustinian" and "evangelical" in equal parts. As such, it commands the regard of theologians who stand in the tradition of the Churchs doctor gratiae. The argument proceeds in three steps: first, an exposition of the mature Luthers dogmatics of sin, grace, and holiness; second, an investigation of the roots of this dogmatics in the theology of the "420s Augustine," with whom a younger Luther was busily engaged c. 1514-16; third, an account of the continuities and discontinuities that characterize the development of Luthers theology from its embryonic state in the mid-1510s through the breakthroughs of the 1518-21 period to the settled position of the old Doctor.

Die Totung von Menschen wird in vielen biblischen Texten thematisiert. Locus classicus ist das Totungsverbot im Dekalog (Ex 20,13; Dtn 5,17).Im Kontext von Krieg oder als Strafe fur schwerwiegende Verbrechen erschien die Totung eines Menschen fur die Verfasser der biblischen Texte wohl kaum problematisch. Gott selbst wird als jemand beschrieben, der das Toten von Personen anordnet und Menschen toten fur ihn. Manchmal ist es sogar Gott selbst, der totet.Andere biblische Aussagen und Traditionen sperren sich gegenuber dieser Sicht: Wurde der Mensch nicht nach dem Bild Gottes geschaffen (Gen 1,26-27; 9,6)? Die Gottahnlichkeit des Menschen impliziert das Verbot, einen Menschen zu toten. In diesem Kontext steht bekanntlich auch das 5. Gebot des Dekalog: Du sollst nicht toten!Die zentrale Frage des vorliegenden Bandes ist, ob und wie biblische und nicht-biblische Totungsverbote als Norm in der Antike funktionieren. Beitrage aus den Bereichen des altorientalischen und antiken Rechts, der Bibelwissenschaft, der alten Geschichte, des antiken Judentums und der fruhen Kirchengeschichte geben Einblicke in diese bis heute aktuelle Thematik. Fachkundige Experten behandeln das Totungsverbot, indem sie die zentralen Frage- und Problemstellungen, die sich in altorientalischer, patristischer und mittelalterlicher Zeit unterschiedlich darstellen, kritisch beleuchten und diskutieren.

At the twilight of the Weimar Republic, politicians, scientists, and theologians were engaged in debates surrounding the so-called "Jewish Question." When the Nazi Party came to power in 1933, these discussions took on a new sense of urgency and poignancy. As state measures against Jews unfolded, theological conceptions of the meaning of "Israel" and "Judaism" began to impact living, breathing Jewish persons.In this study, Ryan Tafilowski traces the thought of the Lutheran theologian Paul Althaus (18881966), who once greeted the rise of Hitler as a "gift and miracle of God," as he negotiated the "Jewish Question" and its meaning for his understanding of Germanness across the Weimar Republic, the Nazi years, and the post-war period. In particular, the study uncovers the paradoxical categories Althaus used to interpret the ongoing theological significance of the Jewish people, whom he considered both an imminent threat to German ethnic identity and yet a mysterious cipher by which Germans might decode their own spiritual destiny in world history.Sketching the peculiar contours of Althaus theology of Israel, this study offers a fresh interpretation of the Erlangen Opinion on the Aryan Paragraph, which is an important artifact not only of the Kirchenkampf, but also of the complex and ambivalent history of Christian antisemitism. By bringing Althaus into conversation with some of the most influential theologians of the twentieth centuryfrom Karl Barth and Emil Brunner to Rudolf Bultmann and Dietrich BonhoefferTafilowski broadens the scope of his inquiry to vital questions of political theology, ethnic identity, social ethics, and ecclesiology. As Christian theologians must once again reckon with questions of national self-understanding under the pressures of mass migration and resurgent nationalisms, this investigation into the logic of ethno-nationalist theologies is a timely contribution.

The contributors to this volume examine the complex and dynamic role that Protestant majorities and minorities played in shaping the Reformations of the sixteenth and seventeenth centuries. In doing so, it offers an important perspective on the range of intellectual, social, economic, political, theological and ecclesiological factors that governed intra- and inter-confessional encounter in the early modern period. While the principal focus is on the situation of different Protestant majority and minority groups, many of the contributions also engage the relation of Protestants and Catholics, with a number also considering early modern Christian dialogue with Muslims and Jews.The volume is organised into five sections, which together provide a comprehensive picture of Protestant majorities and minorities. The first section explores intellectual trajectories, especially those which promoted confessional unity or sought to break down confessional boundaries. The second section, taking the neglected Spanish Reformation as an important case-study, examines the clandestine aspect of minority activities and the efforts of majorities to control and suppress them. The third section pursues a similar theme but examines it through the lens of Flemish and Walloon Reformed refugee communities in Germany and the Netherlands, demonstrating the way in which confessional factors could lead to the integration or exclusion of minorities. The fourth section examines marginal or peripheral Reformations, whether geographically or doctrinally understood, focussing on attempts to implement reform in the shadow of the Ottoman Empire. Finally, the fifth section looks at confessional identity and otherness as a principal theme of majority and minority relations, providing both theoretical and practical frameworks for its evaluation.

This volume invites scholars of the Catholic and Protestant Reformations to incorporate recent advances in transnational and transregional history into their own field of research, as it seeks to unravel how cross-border movements shaped reformations in early modern Europe. Covering a geographical space that ranges from Scandinavia to Spain and from England to Hungary, the chapters in this volume apply a transregional perspective to a vast array of topics, such as the history of theological discussion, knowledge transfer, pastoral care, visual allegory, ecclesiastical organization, confessional relations, religious exile, and university politics.The volume starts by showing in a first part how transfer and exchange beyond territorial circumscriptions or proto-national identifications shaped many sixteenth-century reformations. The second part of this volume is devoted to the acceleration of cultural transfer that resulted from the newly-invented printing press, by translation as well as transmission of texts and images. The third and final part of this volume examines the importance of mobility and migration in causing transregional reformations. Focusing on the process of crossing borders in peripheries and borderlands, all chapters contribute to the de-centering of religious reform in early modern Europe. Rather than princes and urban governments steering religion, the early modern reformations emerge as events shaped by authors and translators, publishers and booksellers, students and professors, exiles and refugees, and clergy and (female) members of religious orders crossing borders in Europe, a continent composed of fractured states and regions.

This volume examines the role of identity formation and stages of sequencing of the steps of reconciliation which is an enduring rather than ad an ad hoc phenomenon. RIPAR 4 asks for both the challenges to it from the domestic and international systems and the actors involved, as well as for the role of history, memory and remembrance either as catalysts for or obstacles to reconciliation. The analyzing of the connection among the past, the present and the future in actual or prospective reconciliation embraces all these topics and questions.Influenced by the crisis in the former Sovjet Union following the March 2014 Russian annexation/integration of Crimea and the movement of Russian soldiers into Eastern Ukraine to aid Ukrainian separatists the essays in this volume were written in 2015. Reconciliation is a frequently ill-defined term. As an aspiration in this volume it encompasses three senses: an incipient, thin and minimal form amounting to passive, peaceful coexistence after enmity; a more elaborate, intermediate and engaged form that is captured by the term rapprochement; and a thick or fuller form denoting active friendship, empathy, trust, magnanimity and, ultimately, amity. Beyond the definitional goal, the volume addresses ten themes. Firstly, reconciliation is being questioned as a process and/ or a terminal condition. A view is made on the requirements for the transition from conflict to a reconciliatory process, and the obstacles to beginning a process of reconciliation. Its soft and hard expressions inter alia in emotional and political dimensions are also subject of the authors interest. The observations about conflict and cooperation offered in this volume wish to add significantly to the burgeoning literature of reconciliation. These essays demonstrate that we need a variety of disciplinary and theoretical perspectives to grapple with conflict and to promote reconciliation.

This is a study on Reformed theological debates during the Long Eighteenth Century in Britain and New England. By Long a period that goes beyond 17001799 is in view. This examination begins just before the eighteenth century by looking at the Neonomian-Antinomian debate in the 1690s. This is followed by the Marrow Controversy in Scotland in the eighteenth century. After that, the authors address the ecclesiological debates between George Whitefield and the Erskines. The doctrine of free choice concerning Edwards and his departure from classical Reformed orthodoxy is highlighted next, followed by reflections on the Edwardseans and the atonement. Returning to Britain again, the volume provides a study on hyper-Calvinism, and on eschatological differences among key figures in the eighteenth century. More specific debates in particular Baptist circles are noted, including the battle over Sandemandianism and the Trinitarian battles fought by Andrew Fuller and others. Returning to ecclesiology, a discussion on the subscription controversy in Philadelphia in the early eighteenth century and an analysis of the debate about the nature of revival in New England close this volume.

The doctrine of the pactum salutis (covenant of redemption) offers the idea of a covenant between the very persons of the Trinity for the redemption of humanity. The doctrine received most of its attention in seventeenth-century Reformed theology, and has been criticized and almost totally forgotten in dogmatics since the eighteenth century. Most recent Reformed dogmatics tend to ignore the doctrine or disparage it from biblical, trinitarian, christological, pneumatological, and soteriological perspectives-namely, the doctrine lacks scriptural basis; it is tritheistic; it leads to subordination of the Son; it omits the role of the Holy Spirit; and it applies a deterministic idea for the Christian life. The theologies of Witsius, Owen, Dickson, Goodwin, and Cocceius portray a very robust form of the doctrine. Witsius argues with the help of a peculiar methodology of cross-referencing and collation of related scriptural texts that the doctrine is firmly based on biblical exegesis that was passed on from the patristic era. The doctrine formulated by Owen endorses the doctrines of inseparable operations and terminus operationis so as to give deep insight into the Trinity. In Dicksons doctrine, the Sons voluntary consent and obedience to the will of the Father are highly emphasized. Likewise, Goodwins depiction of the Holy Spirit secures the divinity of the Spirit as well as his indispensable role for the transaction and accomplishment of the pactum. The doctrine in the theology of Cocceius sheds much light on the vibrant dynamic of the Christian life in accordance with the ordo salutis. The doctrine of the pactum salutis of the five Reformed theologians clearly shows that the doctrine is both promised and promising for theology and the life of faith.

Coolhaes was a Reformed preacher, a writer of theology, a critic of the churches of his day, and an advocate of religious diversity. Coolhaes opposed much of the building up of the organization of the Reformed Church in the Northern Netherlands and Dutch Republic in the late sixteenth and early seventeenth centuries. The struggle between Coolhaes and the Leiden magistrates on one side and the Leiden consistory and fellow-preacher Pieter Cornelisz on the other encapsulated the question of authority which was being asked by many. At the same time, Coolhaes theology, especially his Spiritualistic understanding of the sacraments, his Erastianism, and his views on free will made him suspicious to his Reformed colleagues. The latter of which leading him later to be labeled the forerunner of Arminius and the Remonstrants. All this eventually led to his defrocking at the synod of Middelburg and soon after to excommunication from the Reformed Church. The question this book answers, therefore, is: What sort of church would the critic Coolhaes himself have wanted to design for the new Republic?The first part of the book gives a new biographical sketch. Fresh information, sources, and un-examined works by Coolhaes himself have been uncovered since H.C. Rogges nineteenth-century biography. In the second part the ecclesiology of Coolhaes takes center stage: His ideal church would have been characterized by diversity, for diversity of religious confessions in the same society would stabilize it and diversity of views even within a confession would not harm it.

Theologians, Church Historians, Historical Theologians.

Over the past several centuries, John Owens writings on scripture have captured the attention of numerous interpreters across a relatively diverse range of disciplines. His own distinctive contribution to this doctrine was forged with a genuine fear for the on-going pre-eminence of scriptural authority in the English church firmly in view. In the face of various rival perspectives, Owen insists every Christian believer ought to be clear on the reason they believe scripture to be the word of God. Focussing on the treatise Reason of Faith (1677) in conversation with his wider theological corpus, Andrew M. Leslie studies Owens approach to scriptural authority and Christian faith. He argues that Owen creatively drew upon an ecumenical dogmatic and metaphysical heritage to restate and refine the traditional Reformed position on scriptures divine authority, sensitive to developments in his own late seventeenth-century context. In particular, Leslie explores how Owen shares a growing concern to ground Christian faith in objective evidence, all-the-while ensuring that its ultimate foundation lies in the irresistible authority and truthfulness of God, mediated "in and by" the inspired text of scripture. Leslie also draws out the broader significance Owen ascribes to scripture in shaping a believers relationship with the Triune God, especially its vital role in their gradual transformation into the likeness or image of Christ.

In this volume, the contributions analyze diverse apocalyptic phenomena, religious and secular alike. The authors use the category of entanglements in order to demonstrate that the terms "religious" and "secular" remain ideal type abstractions, which dissolve upon a closer empirical look. They converge on the assumption that apocalypse as literature genre and lens of interpretation either leads towards emancipation or totalitarian control. The role of apocalypse in the advance of modernity is analyzed and how the once religious concept changes through secularization and adaptation by various movements on the political spectrum. The main goal is to achieve mutual appreciation by both religious and secular actors alike, who seek to enhance the common good. Both the church and secular society must humbly recognize that each needs the other. The church must recover its apocalyptic roots and the secular society admit its limitations.

One of the significant factors in the responsible implementation of social entrepreneurship is the appropriate shape of the norms and values that determine it. With this in mind, this book draws on Catholic social teaching (CST) to make an original contribution to understanding and describing the axionormative determinants of social entrepreneurship. In the course of analysis and meta-scientific reflection, it was established that the axionormative determinants of social entrepreneurship revolve around three areas: (1) the axiology of (the idea of) social entrepreneurship; (2) the moral principles of social enterprise management; (3) the professional ethics of social entrepreneurs. This approach to research has allowed the original formulation of: (1) the constitutive values of the idea of social entrepreneurship; (2) the concept of the moral dimension of social enterprise management; (3) the concept of professional ethics of social entrepreneurs.