Over three hundred years ago, the paramount modern Catholic exegete, Cornelius a Lapide, S.J., wrote that the 25th of March, 2000, was the most likely date for the world to end. Catholic Millenarianism does not let the day pass without comment. Catholic Millenarianism offers an authoritative overview of Catholic apocalyptic thought combined with detailed presentations by specialists on nine major Catholic authors, such as Savonarola, Luis de LeA3n, and AntA3nio Vieira. With its companion volumes, Catholic Millenarianism illustrates a hold apocalyptic concerns had on intellectual life, particularly between 1500 and 1900, rivaling and influencing rationalism and skepticism. Catholics do not ordinarily expect a messianic reign by earthly means. Catholic Millenarianism shows instead what is common to Catholic authors: their preoccupation with the relationship between linguistic prophecies and the events they foretell. This makes the perspectives offered as surprisingly diverse as their particular times, and the book itself interesting and worth repeated reading.

The book contents the three dispensations of theology, biology point, reason of man creation, the right way of serving God, right interpretaion of revelation, the end of men kind, the creation and destruction of cosmological facts.

"The Catechism of the Catholic Church" was a document of outstanding importance which sold millions of copies worldwide. Many critics at the time of publication said the Catechism lacked sufficient coverage of the social teaching of the Catholic Church, teaching on justice, peace and human rights. To remedy this, the Vatican commissioned this remarkable new publication from the Pontifical Council for Justice and Peace and Burns & Oates are now its proud publishers. Throughout the course of her history, and particularly in the last hundred years, the Church has never failed, in the words of Pope Leo XIII, to speak the words that are hers with regard to questions concerning life in society. To maintain this tradition, Pope John Paul II has for his part published three great encyclicals that represent fundamental stages of Catholic thought in this area. Moreover, numerous Bishops in every part of the world have contributed to a deeper understanding of the Church's social doctrine as have numerous scholars. This book also shows the value of Catholic social teaching as an instrument of evangelisation because it places the human person and society in relationship with the light of the Gospel. The principles of the Church's social doctrine, which are based on the natural law, are then seen to be confirmed and strengthened in the faith of the Church by the Gospel of Christ. The Pope hopes that the present publication will help humanity in its quest for the common good.

This is the first book to bring together studies of a wide variety of millenarians who were active in the 17th and 18th centuries in France, The Netherlands, Germany, Sweden, and eastern Europe. It provides much food for thought for students and teachers of early modern ideas, the history of philosophy and religion, and the making of the modern world. It opens up many avenues for further work.

The studies that make up this book explore in what ways Israel's sacred tradition developed into canonical scripture and in what ways this sacred tradition was interpreted in early Judaism and Christianity. This collection will stimulate continuing investigation into the growth and interpretation of scripture in the context of the Jewish and Christian communities of faith, and will serve well as a reader for graduate courses with its focus on early exegesis and intertextuality.

The question of the progress, the apocalyptic end, and the completion of history and the question of the life after death and the resurrection of the human person differ and are interconnected in the religions at the same time. The individual's completion and the completion of the world, the historical communities and humankind are conditional on each other.

The world religions offer more than an interpretation of present history and the present world and existence of the human race. They also convey to humankind a theory of world history and of history before and above world history. This interpretation of universal history in the religions can be apocalypticism as the theory of the end of the world or apocalypticism and eschatology as the theory of the end, completion, and transfiguration of world and history.

The completion of the world is inseparable from the completion of the individual human life in immortality and vice versa. Immortality is described in the Abrahamic religions as personal resurrection; in Hinduism as entering the divine self, the Atman; and in Buddhism as being united with the Buddha. How do the religions interpret universal history and what statements do they make about life after death?

Leading scholars of Hinduism, Buddhism, Judaism, Christianity, and Islam have created with this volume a first-hand source of information, which enables the reader to gain a better understanding of these five world religions and their teachings about the end of history and the life after death of the human person.

Science is a systematic presentation of truth. Theology is the most important of all sciences. It is the science that treats of God and of man in his relation to God. It is a systematic presentation of revealed truth. As the basis of Astronomy is the universe of worlds revealed by the telescope, and as the basis of Geology is the crust of the earth, so the basis of Theology is the Divine revelation found in the Holy Scriptures. The Theology of Entire Sanctification, therefore, is a systematic presentation of the doctrine of entire sanctification as derived from the written word of God. Such a presentation we hope - with the help of the Holy Spirit, which we here and now earnestly invoke - to attempt to give in this book. May God bless the endeavor, and overrule our human weakness, to the glory of His Name. Amen. It is a lamentable fact that there is a large class of Christians to whom the subject of entire sanctification is a matter of indifference. They hope, with or without sufficient reason, that their sins are forgiven. They propose to live moral and useful lives, and trust, again with or without sufficient reason, that they will go to heaven when they die.

Using a method of critical correlation, the author recommends an interaction between clinical psychology and liberal theology which preserves their unique sources, methodologies, and content, while engaging in a mutually enriching dialogue. This work illustrates a constructive interaction between these disciplines by applying the concept of reconciliation derived from the Judeo-Christian tradition as a foundation for a normative and empirical theory of psychotherapy. Linguistic and phenomenological analyses of the cognitive, affective, behavioral, and conative dimensions provide an understanding of the experience of reconciliation compatible with the teachings of Jesus of Nazareth.

Page Count: 348 Truth - Not Exactly reveals how an atheist found God. This book contains his truth-seeking process: Deductive Theology, which assisted in the discovery of Revealed Truth. Further research concludes that God has absolutely communicated with us. God's revelation is investigated, using the author's analytical skills from his business background. He gets to the bottom line of many life-impacting issues. God's revelation with man is compared with actual recorded history, and what is found may change your ideas forever. Answers to real issues are covered in a matter-of-fact manner. There is no religious upbringing to protect. Nothing is taboo. It is a search for truth that became dangerous. Previously accepted concepts and values were turned upside down. The author was unprepared for the number of partial truths and blatant lies being fed to the masses; lies that he had completely accepted as well. This is not a standard theology book. You may not agree, but you will discover the truth about God. It may be one of the most important books you read.

FEW BRITISH EXPLORERS IN ARABIA have produced books whose importance as travelogues is trans-cended by their literary quality. One such is The Holy Cities of Arabia, published to critical acclaim in 1928, with its author hailed as a worthy successor to Burckhardt, Burton and Doughty. Unrivalled among works by Western travellers to Islam's holy cities, this account of a pilgrimage to Makkah in 1925-26 is made all the more remark-able by its author's timing. In 1925 `Abd al-`Aziz Ibn Saud brought to an end centuries of rule over the Hijaz by the Hashimite sharifs and their Ottoman overlords. Rutter, living as a learned Muslim Arab in a Makkan household, had a ringside seat as Riyadh imposed its writ on Islam's holy cities. As striking as his account of life in Makkah before modernization are his interviews with Ibn Saud, and his journeys to al-Ta'if and to the City of the Prophet, al-Madinah. The Holy Cities of Arabia proved to be its author's only full-length work. After a brief career as a Middle East traveller, Rutter lapsed into obscurity. This new edition aims to revive a neglected masterpiece and to establish Rutter's reputation. Little was known about him until now and the introduction tells the story of his life for the first time, assessing his talents as a travel writer and analysing his significance as a British convert.

It has often been noted that poetry is a particularly suitable medium when it comes to understanding the connection between theology and biography. Needless to say that this is particularly exciting in the case of Dietrich Bonhoeffer and the poems he wrote during his imprisonment by the Nazis. Although any one of his ten poems should be read within their respective historical and biographical context, they are also rounded, self-sufficient pieces of work that cannot be 'explained' by the biographical and theological prose that surrounds them. They rather serve as a sort of creative and perhaps sometimes even critical interlocutor to these contexts. This is why the contributors to this volume have not been asked to explain the poems but to facilitate this conversation: the conversation between the reader and the poems, between the individual poems as well as between the poems and Bonhoeffer's life and his theology.These poems lend themselves ideally as an entry point into Bonhoeffer's theology in that each one of them resonates with a particular central theological concept that Bonhoeffer was developing in his prison years. Themes and concepts such as "friendship", "religion", "identity", "freedom", "representative action" and others are not only represented in these poems but often expressed in the dense and compelling fashion that only poetic language affords. As such, they certainly deserve the thorough and imaginative engagement by the international line-up of first-class theological authors gathered in this book.

When people think of a scientist, they often think of someone who has his or her head in the clouds, motivated by an entirely untainted desire for the pursuit of knowledge and truth. In "Science 3.0," Frank Miedema casts aside these beliefs about scientists as needlessly naive, and instead suggests that we rebuild our idea of the sciences, particularly the life sciences, with today's economic reality in mind.This book is a frank discussion of the impact of external forces on the sciences, dealing with topics as diverse as social media for the scientist, the role of academic independence, and the tension between university and business. Miedema also shows the way science shapes both economic and social progress in modern society, and how increasing pressure to solve real-world problems has forced scientists out of the ivory tower and into the corporate world. Sharply observed and exceptionally well-researched, "Science 3.0 "provides scientists with a powerful overview of their field that is singular in its candor and breadth.

Practical theology has outgrown its traditional pastoral paradigm. The articles in this handbook recognize that faith, spirituality, and lived religion, within and beyond institutional communities, refer to realms of cultures, ritual practices, and symbolic orders, whose boundaries are not clearly defined and whose contents are shifting. The International Handbook of Practical Theology offers insightful transcultural conceptions of religion and religious matters gathered from various cultures and traditions of faith. The first section presents 'concepts of religion'. Chapters have to do with considerations of the conceptualizing of religion in the fields of 'anthropology', 'community', 'family', 'institution', 'law', 'media', and 'politics' among others. The second section is dedicated to case studies of 'religious practices' from the perspective of their actors. The third section presents major theoretical discourses that explore the globally significant diversity and multiplicity of religion. Altogether, sixty-one authors from different parts of the world encourage a rethinking of religious practice in an expanded, transcultural, globalized, and postcolonial world.