Along with his Confessions, The City of God is undoubtedly St. Augustine's most influential work. In the context of what begins as a lengthy critique of classic Roman religion and a defence of Christianity, Augustine touches upon numerous topics, including the role of grace, the original state of humanity, the possibility of waging a just war, the ideal form of government, and the nature of heaven and hell. But his major concern is the difference between the City of God and the City of Man - one built on love of God, the other on love of self. One cannot but be moved and impressed by the author's breadth of interest and penetrating intelligence. For all those who are interested in the greatest classics of Christian antiquity, The City of God is indispensible. This long-awaited translation by William Babcock is published in two volumes, with an introduction and annotation that make Augustine's monumental work approachable. For all those who are interested in the greatest classics of Christian antiquity, The City of God is indispensible. Books 1 - 10 contain Augustine's critique of the Roman religious, political, and intellectual tradition and prepare the way for the great vision of the two cities that he sets out in Books 11-22.

The Reformed tradition in the twenty-first century is increasingly diverse, dynamic, and deeply engaged in a wide variety of global and public issues, from the arts and business to immigration and race to poetry and politics. This book brings together the insights of a diverse group of leading Reformed thinkers--including Nicholas Wolterstorff, Makoto Fujimura, Bruce Ashford, John Witvliet, Ruben Rosario Rodriguez, and James K. A. Smith--to offer a contemporary vision of the depth and diversity of the Reformed faith and its global public impact.

Drawing on stories from the lives of the saints, scripture, and everyday life, Jim Forest opens up the mysteries of the Beatitudes. These ancient blessings, with which Christ began his Sermon on the Mount, are all aspects of communion with God. As Forest shows, they are like rungs on a ladder, each one leading to the next. They appear at the doorway of the New Testament to provide an easily memorized summary of everything that follows, right down to the crucifixion ("Blessed are you who are persecuted") and the resurrection ("Rejoice and be glad").

This book provides a comprehensive description of how evangelicals in Northern Ireland interpreted the "Troubles" (1966-2007) in the light of how they read the Bible. The rich and diverse landscape of Northern Irish evangelicalism during the "Troubles" is ideally suited to this study of both the light and dark sides of apocalyptic eschatology. Searle demonstrates how the notion of apocalypse shaped evangelical and fundamentalist interpretations of the turbulent events that characterized this dark yet fascinating period in the history of Northern Ireland. 'The Scarlet Woman and the Red Hand' uses this case study to offer a timely reflection on some of the most pressing issues in contemporary negotiations between culture and religion. Given the current resurgence of religious fundamentalism in the wake of 9/11, together with popular conceptions of a 'clash of civilizations' and the so-called War on Terror, this book is not only an engaging academic study; it also resonates with some of the defining cultural issues of our time.

Bringing together artifacts, texts, and practices within an interpretive framework that stresses the cultural work performed by saints, Kathleen Ashley presents a comparative study of the cults of the medieval Sainte Foy at a number of the sites where she was especially venerated. This book analyzes how each cult site produced the saint it needed, appropriating or creating whatever was required to that end. Ashley's approach is thoroughly interdisciplinary, incorporating visual, religious, medieval, and women's and gender studies as well as literary studies and social history. She uses the theoretical framework of "cultural work" to analyze how the cult of Sainte Foy was sponsored and received by specific groups in different locales in Europe. The book is comprehensive in terms of historical as well as geographical range, tracing the history of the cult from the early Middle Ages into the present day. It also includes historiographical analysis, examining the way the cults of Sainte Foy have been represented in various historical accounts. Ashley's narrative challenges the boundary between "elite" and "popular" culture and complicates the traditional vernacular vs. Latin language binary. A chief aim of the study is to show how "art" objects always operated in conjunction with other cultural texts to construct a saint's cult. The volume is heavily illustrated, showing artifacts such as stained-glass windows and wall paintings which are not readily available from any other source. This book will be of special interest to scholars in art history, medieval history, gender studies, and religion.

A comprehensive account of the role and work of the Spirit, covering the entire Bible. Written by a team of leading evangelical scholars, including world authorities such as Craig Bartholemew, David deSilva, James D. G. Dunn, Walter Kaiser and Max Turner.Informed by the latest scholarship.

When evangelicals make a mess, who cleans it up? Many today are discarding the evangelical label, even if they still hold to the historic tenets of evangelicalism. But evangelicalism is a space, not just a brand, and living in that space is complicated. As a lifelong evangelical who happens to be a biracial Asian/White millennial, Dan Stringer has felt both included and alienated by the evangelical community and has wrestled with whether to stay or go. He sits as an uneasy evangelical insider with ties to many of evangelicalism's historic organizations and institutions. Neither "everything's fine" nor "burn it all down," Stringer offers a thoughtful appreciation of evangelicalism's history, identity, and strengths, but also lament for its blind spots, toxic brokenness, and complicity with injustice. From this complicated space, we can move forward with informed vision rather than resignation and with hope for our future together.

Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, Christian morality is a historical morality insofar as it is rooted in the rich historical traditions of the Christian church. Yet this kind of historical dependence does not entail the evidential dependence of all moral beliefs on historical traditions. It is possible to argue for the epistemic autonomy of moral beliefs, according to which Christian and other moral beliefs can be justified independently of their historical sources. The particularity of Christian morality lies not in its particular historical sources that also function as the grounds of justification, but rather in its explanatory and motivational capacity to further articulate the kind of moral knowledge that is readily available to most human beings and to enable people to act upon their moral knowledge.

The rapid advancement of technology has led to an explosion of speculative theories about what the future of humankind may look like. These "technological futurisms" have arisen from significant advances in the fields of nanotechnology, biotechnology and information technology and are drawing growing scrutiny from the philosophical and theological communities. This text seeks to contextualize the growing literature on the cultural, philosophical and religious implications of technological growth by considering technological futurisms such as transhumanism in the context of the long historical tradition of technological dreaming. Michael Burdett traces the latent religious sources of our contemporary technological imagination by looking at visionary approaches to technology and the future in seminal technological utopias and science fiction and draws on past theological responses to the technological future with Pierre Teilhard de Chardin and Jacques Ellul. Burdett's argument arrives at a contemporary Christian response to transhumanism based around the themes of possibility and promise by turning to the works of Richard Kearney, Eberhard Jungel and Jurgen Moltmann. Throughout, the author highlights points of correspondence and divergence between technological futurisms and the Judeo-Christian understanding of the future.

This book offers an original interpretation of the origin and early reception of the most fundamental claim of Christianity: Jesus' resurrection. Richard Miller contends that the earliest Christians would not have considered the New Testament accounts of Jesus' resurrection to be literal or historical, but instead would have recognized this narrative as an instance of the trope of divine translation, common within the Hellenistic and Roman mythic traditions. Given this framework, Miller argues, early Christians would have understood the resurrection story as fictitious rather than historical in nature. By drawing connections between the Gospels and ancient Greek and Roman literature, Miller makes the case that the narratives of the resurrection and ascension of Christ applied extensive and unmistakable structural and symbolic language common to Mediterranean "translation fables," stock story patterns derived particularly from the archetypal myths of Heracles and Romulus. In the course of his argument, the author applies a critical lens to the referential and mimetic nature of the Gospel stories, and suggests that adapting the "translation fable" trope to accounts of Jesus' resurrection functioned to exalt him to the level of the heroes, demigods, and emperors of the Hellenistic and Roman world. Miller's contentions have significant implications for New Testament scholarship and will provoke discussion among scholars of early Christianity and Classical studies.

This book focuses on the comparatively unknown cults of new saints in late-mediaeval Venice. These new saints were near-contemporary citizens who were venerated by their compatriots without official sanction from the papacy. In doing so, the book uncovers a sub-culture of religious expression that has been overlooked in previous scholarship. The study highlights a myriad of hagiographical materials, both visual and textual, created to honour these new saints by members of four different Venetian communities: The Republican government; the monastic orders, mostly Benedictine; the mendicant orders; and local parishes. By scrutinising the hagiographic portraits described in painted vita panels, written vitae, passiones, votive images, sermons and sepulchre monuments, as well as archival and historical resources, the book identifies a specifically Venetian typology of sanctity tied to the idiosyncrasies of the city's site and history. By focusing explicitly on local typological traits, the book produces an intimate and complex portrait of Venetian society and offers a framework for exploring the lived religious experience of late-mediaeval societies beyond the lagoon. As a result, it will be of keen interest to scholars of Venice, lived religion, hagiography, mediaeval history and visual culture.

What is God the Father like? He is the perfect dad, all powerful and his love is unconditional. This study guide looks at what the Bible has to say about Father God: his Love, Power, Grace and Will.

The Incarnation, traditionally understood as the metaphysical union between true divinity and true humanity in the one person of Jesus Christ, is one of the central doctrines for Christians over the centuries. Nevertheless, many scholars have objected that the Scriptural account of the Incarnation is incoherent. Being divine seems to entail being omniscient, omnipotent and omnipresent, but the New Testament portrays Jesus as having human properties such as being apparently limited in knowledge, power, and presence. It seems logically impossible that any single individual could possess such mutually exclusive sets of properties, and this leads to scepticism concerning the occurrence of the Incarnation in history. A Kryptic Model of the Incarnation aims to provide a critical reflection of various attempts to answer these challenges and to offer a compelling response integrating aspects from analytic philosophy of religion, systematic theology, and historical-critical studies. Loke develops a new Kryptic model of the Incarnation, drawing from the Greek word Krypsis meaning 'hiding', and proposing that in a certain sense Christ's supernatural properties were concealed during the Incarnation.

The revival of Trinitarian studies in the twentieth century ushered in a new era of theological innovation. The renewed and dedicated articulation of the Trinity as a doctrine in its own right is indeed noteworthy, but more important and praiseworthy are the recent endeavours of theologians to integrate the doctrine of the Trinity with other Christian doctrines and with the many variegated aspects of the life and ministries of the church. Today, it is common to encounter the term 'Trinitarian' being used as a modifier: Trinitarian worship, Trinitarian ecclesiology, etc. This book presents Thomas F. Torrance as a participant theologian in this integrative paradigm. Because Torrance argues that the Trinity is 'the ground and grammar of theology', his doctrine of salvation is consistently Trinitarian. But how did he formulate his unique Trinitarian soteriology? Communion with the Triune God seeks to answer this question.

Is the doctrine of the Holy Spirit in Christian theology good news or bad news for women? Is the Holy Spirit in traditional Christian doctrine the guardian of the status quo or does it offer the dynamic possibility for change? How do the gifts of the Spirit, ecstatic and relational, inform feminist thinking of the Christian God. Opinions on these key questions vary wildly but are often formulated without coherent theological argument. Feminist theology has a history of questioning God the Father and God the Son - this study begins the theological questioning of God the Holy Spirit. Searching for the Holy Spirit brings feminist pneumatology into discussion with more traditional doctrine of the Spirit, notably the very significant early Christian treatise by Basil of Caesarea, De Spiritu Sancto. The results offer exciting new possibilities for both theology and the place of women in the church.

In discussions of worship, the term 'participation' covers a lot of ground. It refers not only to concrete acts in gathered liturgy, but also to some of the loftiest claims of Christian theology. In this book, Alan Rathe probes the ways in which North American evangelicals have in recent years regarded the landscape of participation. Rathe presents a broad review of evangelical worship literature through a lens borrowed from medieval theology. This brings into surprising focus not only evangelical understandings but also evangelical identities and the historical traditions they reflect, and offers fresh perspectives on such current theological concerns as God's triunity, missio Dei, and the practical theology of participation. Offering a fresh contribution to a young but important discipline, the liturgically-informed study of evangelical worship practice, this book reconnects the evangelical tradition to the 'Great Tradition' and in the process re-appropriates classic concepts that are full of promise for contemporary ecumenical dialogue.

The most popular source of theological hope for modern Christians is that of Jurgen Moltmann. Preachers, teachers, and lay people reflect Moltmann's influence, with their hope in a this-worldly eschatology and suffering God. However, an exclusive reliance on that hope deprives the church of crucial resources in the face of global economic, environmental, and military crises. Our Only Hope explores Moltmannian hope and considers its costs before looking elsewhere for additional contributions, from Thomas Aquinas' theological virtue of hope to nihilism and beyond, in order to encourage the church to sustain and practise hope in Jesus Christ, our only hope.

This classic work tells the story of a missioner and what he learned of God among the Masai of Tanzania. Includes essays by Eugene Hillman and Lamin Sanneh as well as a personal reflection by the sister who knew the author best.

Humans have long wondered about the origin of the universe. And such questions are especially alive today as physicists offer metaphysical theories to account for the emergence of creation. Theists have attributed the universe s origin to divine activity, and many have said God created something from absolute nothingness. The venerable doctrine of "creatio ex nihilo" especially emphasizes God s initial creating activity. Some contributors to this book explore new reasons "creatio ex nihilo" should continue to be embraced today. But other contributors question the viability of creation from nothing and offer alternative initial creation options in its place. These new alternatives explore a variety of options in light of recent scientific work, new biblical scholarship, and both new and old theological traditions."

There is within all theological utterances something of the ridiculous, perhaps more so in Christianity, given its proclivity for the paradoxical and the childlike. Few theologians are willing to discuss how consent to the Christian doctrine often requires a faith that goes beyond reason. There seems to be a fear that the association of theology with the absurd will give fuel to the sceptic's refrain: 'You can't seriously believe in all that nonsense.' Josephine Gabelman considers the legitimacy of the sceptic's objection and explores the possibility that an idea can be contrary to rationality and also true and meaningful using the systematic analysis of central stylistic features of literary non sense such as Lewis Carroll's Alice stories. Gabelman sets up a nonsense theology by considering the practical and evangelical ramifications of associating Christian faith with nonsense literature and, conversely, the value of relating theological principles to the study of literary nonsense. Ultimately, Gabelman says, faith is always a risk and a strictly rational apologetic misrepresents the nature of Christian truth.

Humans have long wondered about the origin of the universe. And such questions are especially alive today as physicists offer metaphysical theories to account for the emergence of creation. Theists have attributed the universe s origin to divine activity, and many have said God created something from absolute nothingness. The venerable doctrine of "creatio ex nihilo" especially emphasizes God s initial creating activity. Some contributors to this book explore new reasons "creatio ex nihilo" should continue to be embraced today. But other contributors question the viability of creation from nothing and offer alternative initial creation options in its place. These new alternatives explore a variety of options in light of recent scientific work, new biblical scholarship, and both new and old theological traditions."

For many people, faith is based on creeds, doctrine, and head knowledge. It's about mastering the "facts" and having the "right" answers. But best-selling author Margaret Silf believes that faith is not about mastery but about mystery, and that living in that mystery allows us to properly shift our focus from religion to relationship--a relationship with the Divine.
In "Simple Faith," Silf encourages us to rethink many of the teachings on faith that may be holding us back from the joy and freedom that can be found only in a meaningful experience of God. Through her thought-provoking, even surprising, answers to common questions about faith--Is it true that God is love? Why do bad things happen to good people? Why did Jesus have to die?&mash;she advocates radically simple yet profound beliefs that are based in a new, liberating understanding of faith itself.
Ultimately, "Simple Faith," moves us beyond the complexities of conventional religion and clears the path for us to grow in a life-changing relationship with God.