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Books > Humanities > Religion & beliefs > Aspects of religions (non-Christian) > Theology > General
For Kierkegaard the most important thing in life is to become a
single individual or a true self. We are all born as human beings,
but this makes us only members of a crowd, not true selves. To
become a true self, we must transcend what we are at any given time
and orient ourselves to the possible and to the actuality of the
possible, to which all that is possible owes itself. True selves
exist only in becoming, they are fragile, and that is their
strength. They are not grounded by their own activities, but in a
reality extra se, the flip side of which is a deep passivity that
underlies all their activity and allows them to continually leave
themselves and move beyond their respective actualities toward the
new and the possible. Therefore, without the passion of
possibility, there is no truly single individual. This study of
Kierkegaard's post-metaphysical theology outlines his existential
phenomenology of the self by exploring in three parts what
Kierkegaard has to say about the sense of self (finitude,
uniqueness, self-interpretation, and alienation), about selfless
passion (anxiety, trust, hope, and true love), and about how to
become a true self (a Christian in Christendom and a neighbor of
God's neighbors).
Once upon a time there lived upon an island a merry and innocent
people, mostly shepherds and tillers of the earth. They were
republicans, like all primitive and simple souls; they talked over
their affairs under a tree, and the nearest approach they had to a
personal ruler was a sort of priest or white witch who said their
prayers for them. They worshi-pped the sun, not idolatrously, but
as the golden crown of the god whom all such infants see almost as
plainly as the sun. Now this priest was told by his people to build
a great tower, pointing to the sky in salutation of the Sun-god;
and he pondered long and heavily before he picked his materials.
For he was resolved to use nothing that was not almost as clear and
exquisite as sunshine itself; he would use nothing that was not
washed as white as the rain can wash the heavens, nothing that did
not sparkle as spotlessly as that crown of God. He would have
nothing grotesque or obscure; he would not have even anything
emphatic or even anything mysterious. He would have all the arches
as light as laughter and as candid as logic. He built the temple in
three concentric courts, which were cooler and more exquisite in
substance each than the other. For the outer wall was a hedge of
white lilies, ranked so thick that a green stalk was hardly to be
seen; and the wall within that was of crystal, which smashed the
sun into a million stars. And the wall within that, which was the
tower itself, was a tower of pure water, forced up in an
everlasting fountain; and upon the very tip and crest of that
foaming spire was one big and blazing diamond, which the water
tossed up eternally and caught again as a child catches a ball.
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Image and Hope
(Hardcover)
Yaroslav Viazovski; Foreword by Paul Helm
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R1,333
R1,107
Discovery Miles 11 070
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In and Around Maimonides presents eight highly focused studies on
Moses Maimonides and those around him.
Adomnan, ninth abbot of Iona, wrote his book, On Holy Places (De
Locis Sanctis), in the closing years of the seventh century. It is
a detailed account of the sites mentioned in the Christian
scriptures, the overall topography, and the shrines that are in
Palestine and Egypt at that time. It is neatly broken into three
parts: Jerusalem, the surrounding areas, and then a few other
places. The whole has a contemporary and lively feel; and the
reader is then not surprised when Adomnan says he got his
information from a Gallic bishop name Arculf. Things then get
interesting for the more one probes, the book the amount of
information that could have been obtained from Arculf keeps
diminishing, while the amount that can be shown to be a reworking
of written sources increases. We then see that Adomnans book is an
attempt to compile a biblical studies manual according to the
demands of Augustine (354-430) - one of which was that there had to
be an empirical witness. Thus, Adomnan wrote the work and employed
Arculf as a literary device. However, he produced the desired
manual which remained in use until the Reformation. As a manual we
can use it to study the nature of scriptural studies in the Latin
world of the time, and perceptions of space, relics, pilgrimage,
and Islam. While a study of how the work was used by others,
transmitted, reworked (for example by the Venerable Bede) brings
unique light onto the theological world of the Carolingians.
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Let There Be Light!
(Hardcover)
Robert S. Dutch; Foreword by Kenneth Stewart
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R1,257
R1,048
Discovery Miles 10 480
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A miracle happened that now reveals many secrets of the earth, the
universe. Many great mysteries, never before known, will be told in
this incredible story, a true phenomenal series of spectacular
events. All of mankind is on a well-planned scientific journey. It
is a known fact that the sun is traveling or darting through space
at a constant speed of 700,000 miles per hour. The earth is being
pulled along with the other planets in an exact positioned filing
order. The sun is the engine, which controls these planet
formations. Their destination will surprise you. This story is so
powerful the weak may not be able to follow through to its
conclusion. You will come to know and understand this force. There
are many forces in the universe and they are sometimes referred to
as laws. Such awesome and controlling powers as time, gravity,
perpetual energy, and nature are some of the great controlling
forces that surround man. Logic and reason should impress the
senses that their existence is far more reaching and purposeful
than the mere fact of their existence. The knowledge gained through
the miracle will indeed show a spectacular reason, that all things
have purpose.
About two thousand years ago, a great man who was renowned for
forgiveness and magnanimity was betrayed and slain by his
compatriots who feared he would become their King. To the chagrin
of his murderers, he was soon hailed as a God and the momentous
events that ensued paved the way for the birth of Christianity.The
venue for this drama, however, was not Jerusalem as might be
supposed, but rather the eternal city of Rome. It is a description
of the founder of the Roman Empire. In a work stranger than
fiction, Gary Courtney propounds that the Jesus of Nazareth that
graces the pages of the New Testament is an entirely mythological
personage, and presents a step by step explanation of how the
beloved Saviour of the Christian religion entered the world from
the wings of a stage.
Modern Israel and its relations with its Arab neighbors has been
conspicuously in the daily news ever since World War II. Until that
time, the concept of Israel and a continuing Jewish people had been
hovering in the distant background of Christian thought and
doctrine since the post-apostolic era. In this important work, Dr.
Diprose demonstrates the uniqueness of Israel and its special place
in the divine plan. By carefully reviewing relevant New Testament
and post-apostolic writings, the author traces the origin and
development of Replacement Theology--the concept that the Church
has completely and permanently replaced ethnic Israel in the
outworking of God's plan throughout history--challenging its origin
and role in the development of Christian thought on the future of
ethnic Israel.
Black theology tends to be a theology about no-body. Though one
might assume that black and womanist theology have already given
significant attention to the nature and meaning of black bodies as
a theological issue, this inquiry has primarily taken the form of a
focus on issues relating to liberation, treating the body in
abstract terms rather than focusing on the experiencing of a
material, fleshy reality. By focusing on the body as a physical
entity and not just a metaphorical one, Pinn offers a new approach
to theological thinking about race, gender, and sexuality.
According to Pinn, the body is of profound theological
importance. In this first text on black theology to take embodiment
as its starting point and its goal, Pinn interrogates the
traditional source materials for black theology, such as spirituals
and slave narratives, seeking to link them to materials such as
photography that highlight the theological importance of the body.
Employing a multidisciplinary approach spanning from the sociology
of the body and philosophy to anthropology and art history,
Embodiment and the New Shape of Black Theological Thought pushes
black theology to the next level.
The present book is a sequel to Ephraim Chamiel's two previous
works The Middle Way and The Dual Truth-studies dedicated to the
"middle" trend in modern Jewish thought, that is, those positions
that sought to combine tradition and modernity, and offered a
variety of approaches for contending with the tension between
science and revelation and between reason and religion. The present
book explores contemporary Jewish thinkers who have adopted one of
these integrated approaches-namely the dialectical approach. Some
of these thinkers maintain that the aforementioned tension-the rift
within human consciousness between intellect and emotion, mind and
heart-can be mended. Others, however, think that the dialectic
between the two poles of this tension is inherently irresolvable, a
view reminiscent of the medieval "dual truth" approach. Some
thinkers are unclear on this point, and those who study them debate
whether or not they successfully resolved the tension and offered a
means of reconciliation. The author also offers his views on these
debates.This book explores the dialectical approaches of Rav Kook,
Rav Soloveitchik, Rabbi Abraham Joshua Heschel, Samuel Hugo
Bergman, Leo Strauss, Ernst Simon, Emil Fackenheim, Rabbi Mordechai
Breuer, his uncle Isaac Breuer, Tamar Ross, Rabbi Shagar, Moshe
Meir, Micah Goodman and Elchanan Shilo. It also discusses the
interpretations of these thinkers offered by scholars such as
Michael Rosenak, Avinoam Rosenak, Eliezer Schweid, Aviezer
Ravitzky, Avi Sagi, Binyamin Ish-Shalom, Ehud Luz, Dov Schwartz,
Rabbi Yuval Cherlow, Lawrence Kaplan, and Haim Rechnitzer. The
author questions some of these approaches and offers ideas of his
own. This study concludes that many scholars bore witness to the
dialectical tension between reason and revelation; only some
believed that a solution was possible. That being said, and despite
the paradoxical nature of the dual truth approach (which maintains
that two contradictory truths exist and we must live with both of
them in this world until a utopian future or the advent of the
Messiah), increasing numbers of thinkers today are accepting it. In
doing so, they are eschewing delusional and apologetic views such
as the identicality and compartmental approaches that maintain that
tensions and contradictions are unacceptable.
The issue of debt and how it affects our lives is becoming more and
more urgent. The "Austerity" model has been the prevalent European
economic policies of recent years led by the "German model".
Elettra Stimilli draws upon contemporary philosophy, psychology and
theology to argue that austerity is built on the idea that we
somehow deserve to be punished and need to experience guilt in
order to take full account of our economic sins. Following thinkers
such as Max Weber, Walter Benjamin and Michel Foucault, Debt and
Guilt provides a startling examination of the relationship between
contemporary politics and economics and how we structure our inner
lives. The first English translation of Debito e Colpa, this book
provokes new ways of thinking about how we experience both debt and
guilt in contemporary society.
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