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In this first of three volumes, Dorrien identifies the indigenous roots of American liberal theology and demonstrates a wider, longer-running tradition than has been thought. The tradition took shape in the nineteenth century, motivated by a desire to map a modernist "third way" between orthodoxy and rationalistic deism/atheism. It is defined by its openness to modern intellectual inquiry; its commitment to the authority of individual reason and experience; its conception of Christianity as an ethical way of life; and its commitment to make Christianity credible and socially relevant to modern people. Dorrien takes a narrative approach and provides a biographical reading of important religious thinkers of the time, including William E. Channing, Ralph Waldo Emerson, Horace Bushnell, Henry Ward Beecher, Elizabeth Cady Stanton, and Charles Briggs. Dorrien notes that, although liberal theology moved into elite academic institutions, its conceptual foundations were laid in the pulpit rather than the classroom.
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At the age of ninety, and with a mind as lively as ever, Norman Pittenger can look back on an impressive series of books. In this, his last, he sees Mary as a model for Christian discipleship, a type of the church and a symbol of the world redeemed by God. Before presenting the main substance of his view of Mary he discusses what we may claim to know about Mary and how we know it, going on to see her as the consenting case for what God accomplished in the event of Jesus Christ. Then he surveys the devotion given to her during the centuries of Christian history and ends with comments on the practical value of mariological devotion and an indication of what that can contribute to Christian faith in God. He expects that conservatives will think that he is too sceptical about history, Catholics may think what he has said inadequate, and Protestants may regard the whole exercise as absurd and unbiblical.Yet he is convinced that what he has to say is important and valuable, and has written for those who appreciate the beauty and richness of mariological devotion. Norman Pittenger was a senior member of King's College, Cambridge.
The theological and philosophical works of C. S. Lewis were grounded in the argument from reason. As such reason is a form of revelation that predates nature and relates to the divine: the Word of God, Christ the Logos. These essays provide some understanding of the essentials to Lewis's philosophical theology, that is, the essentia, "in the highest degree." Lewis's corpus can seem disparate, but here we find unity in his aims, objectives, and methodology, a consistency that demonstrates the deep roots of his philosophical theology in Scripture, in Greek philosophy, patristic and medieval theology, and in some of the Reformers, all framed by a reasoned discipline from a perceptive and critic...
Includes entries for maps and atlases.
This is a series of books which have a common theme: the understanding of Christ, and therefore the revelation of God, in the work of C. S. Lewis. These books are a systematic study of Lewis's theology, Christology and doctrine of revelation; as such they draw on his life and work. They are written for academics and students, but also, crucially, for those people, ordinary Christians, without a theology degree who enjoy and gain sustenance from reading Lewis's work. www.cslewisandthechrist.net
In this important book, Chung-Hyun Baik explores one of the central issues in contemporary Trinitarian theology: the relationship between the economic and immanent Trinity. Engaging a wide variety of Trinitarian theologians and contemporary philosophers, Baik offers a vital analysis of the ontological and epistemological issues that bear on a proper understanding of the doctrine of the Trinity. Noting that the meaning of mystery in the New Testament is Jesus Christ himself, Baik argues that, in order to rightly approach the question of the relationship between the immanent and the economic Trinity, it is necessary to understand the mystery of the divine being as centered in Christ himself. Moreover, Christ is not merely a device for resolving epistemological or ontological tensions, but rather the fullness of the divine mystery, and as such, must be determinative of all such theological and philosophical questions.