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The teaching of Kenyon, Hagin and Copeland that Jesus 'died spiritually' (JDS) is important because of the influence of these men, not least on Pentecostalism. This title states that adoption of JDS by Pentecostalism would be damaging in several respects, and thus draw the latter away from its moorings in traditional Christianity.
Forsaking the Fall argues along exegetical, theological, and philosophical lines that the doctrines of the Fall and Original Sin need not be understood as integral components of orthodox Christianity. By engaging biblical studies, systematic theology, and analytic philosophy, the book provides a comprehensive understanding of the most important issues at play in the Original Sin debate, as well as offers a set of tools for helping readers to think critically about the essence of the Christian faith and its relation to Original Sin. Crucially, it lays the theoretical groundwork for an orthodox nonlapsarianism and advances a novel theory vis-à-vis the Fall and Original Sin in Christian theology. This innovative and provocative book will be of interest to scholars of theology and philosophy, specifically analytic theologians and philosophers of religion.
Human history is the history of migration. Never before, however, have the numbers of people on the move been so large nor the movement as global as it is today. How should Christians respond biblically, theologically, and missiologically to the myriad of daunting challenges triggered by this new worldwide reality? This volume brings together significant scholars from a variety of fields to offer fresh insights into how to engage migration. What makes this book especially unique is that the authors come from across Christian traditions, and from different backgrounds and experiences--each of whom makes an important contribution to current debates. How has the Christian church responded to migration in the past? How might the Bible orient our thinking? What new insights about God and faith surface with migration, and what new demands are placed now upon God's people in a world in so much need? Global Migration and Christian Faith points in the right direction to grapple with those questions and move forward in constructive ways.
Veterans who experience the overwhelming trauma of war are often still stuck in the far country. In the aftermath, many feel abandoned by God. Adam D. Tietje suggests that Holy Saturday, Christ’s descent into hell, is the place where God fully identifies with our God-abandonment. In light of the resurrection, it can be seen that the complete hiddenness of God on Holy Saturday is in fact the fullness of revelation. God has chosen to be revealed precisely through the cross and the grave. The author takes a Chalcedonian approach to the problem of relating a theology of Holy Saturday to the psychology of trauma. Through the use of this method, he suggests that pastoral caregivers might understand trauma and moral injury as soul wounds. Sanctuary, lament and confession, and forgiveness and reconciliation are found to provide a direction for the care of such wounds.
A survey of unity and diversity in Christ's saving work, read and interpreted through the lense of the theology of Karl Barth.
A key tenet of Christian faith is that the crucifixion of Jesus Christ is a unique death by which the powers of death in the world have been conquered, so that Christian life in the Spirit is marked by the promise and hope of 'new life' already anticipated in the community of baptized believers. Notwithstanding this basic tenet regarding the Christian life as a participation in the redemptive death of Jesus Christ, theology in the past, as well as much contemporary theology, tends to assign no salvific significance to the event of our own death, focusing instead on death in negative terms as the wages of sin. This work is a significant retort to theological neglect, both Catholic and Protest...
A Comparative History of Catholic and Aš‘arī Theologies of Truth and Salvation offers a systematic study of the views of the two most dominant theological schools in Christianity and Islam, shifting the scholarly focus from individual theologians to theological schools.
In response to the recent critiques made against Balthasar's interpretation of Christ's descent into hell on Holy Saturday, this book argues that Balthasar does not intend to present a radical reinterpretation of the doctrine in contrast to the traditional teachings but rather intends to fully appreciate the in-betweenness of Holy Saturday as the day of transition from the cross to the resurrection, from the old aeon to the new. The book further argues that this awareness of the "in-betweenness" can be detected throughout Balthasar's theological corpus and provides a clue to interpret his thoughts on Christian discipleship and suffering. After all, the Christian existence is also characterized by the transition from the old aeon to the new, from suffering to victory. The Christian believes that their victory is already here and not here yet. In this sense, the Christian still lives in Holy Saturday. Eventually, we can deepen our understanding of Christian discipleship and suffering in the light of Holy Saturday. In short, we could patiently endure our Holy Saturday because of Christ's Holy Saturday in hell.
Postliberal theology is a movement in contemporary theology that rejects both the Enlightenment appeal to a 'universal rationality' and the liberal assumption of an immediate religious experience common to all humanity. The movement initially began in the 1980's with its association to Yale Divinity School. Theologians such as Hans Frei, Paul Holmer, David Kelsey, and George Lindbeck were influential and were significantly influenced by theologians such as Karl Barth, Clifford Geertz, and Ludwig Wittgenstein. Postliberalism uses a narrative approach to theology, such as developed by Hans Frei, and argues that all thought and experience is historically and socially mediated. Michener provide ...
There has been a marked increase of interest in the art of spiritual direction in recent decades. Yet in many circles, especially in ecumenical and interfaith contexts, it is unclear what grounds the practice of this ancient art. As a tradition's practice of spiritual direction expresses its particular theology, which, in turn, is shaped by its unique history, this work explains that ecumenical spiritual direction must make and retain the tri-perspective of history, theology, and method that faithfully reflects each tradition's distinctives as requisite for true ecumenical enrichment. The importance of this trinocular vision is brought into sharp focus through a comparative study of Ignatius of Loyola and John Calvin, where points of continuity and discontinuity between the Ignatian and Reformed traditions underscore the importance of this work's thesis.