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Books > Humanities > Religion & beliefs > Aspects of religions (non-Christian) > Theology > General
Saints and holy (and not so holy) individuals out of whom they are fashioned have held a perennial fascination for sinful, wayward mankind. Over the last forty years, Peter Brown has transformed historians' ways of looking at early Christian saints, with a new, anthropologically orientated approach. His ideas are tested and modified in novel ways in this book which takes a broad view of the cult of saints in its first millennium.
This book offers an in-depth exploration of the international
phenomenon of enlightened paternalist capitalism and social
engineering in the golden age of capitalism in the United States,
United Kingdom, Germany, and France. Erik de Gier shows how utopian
socialist, religious, and craft-based ideas influenced the welfare
work and educations programmes offered by paternalistic businesses
in different ways from nation to nation, looking closely at sites
like the Pullman community in Chicago and Port Sunlight in the UK.
De Gier brings the book fully up to date with a brief comparison to
contemporary welfare capitalism in our highly flexible working
world.
The legacy of late medieval Franciscan thought is uncontested: for
generations, the influence of late-13th and 14th century
Franciscans on the development of modern thought has been
celebrated by some and loathed by others. However, the legacy of
early Franciscan thought, as it developed in the first generation
of Franciscan thinkers who worked at the recently-founded
University of Paris in the first half of the 13th century, is a
virtually foreign concept in the relevant scholarship. The reason
for this is that early Franciscans are widely regarded as mere
codifiers and perpetrators of the earlier medieval, largely
Augustinian, tradition, from which later Franciscans supposedly
departed. In this study, leading scholars of both periods in the
Franciscan intellectual tradition join forces to highlight the
continuity between early and late Franciscan thinkers which is
often overlooked by those who emphasize their discrepancies in
terms of methodology and sources. At the same time, the
contributors seek to paint a more nuanced picture of the
tradition's legacy to Western thought, highlighting aspects of it
that were passed down for generations to follow as well as the
extremely different contexts and ends for which originally
Franciscan ideas came to be employed in later medieval and modern
thought.
Irenaeus' theology of the Holy Spirit is often highly regarded
amongst theologians today, but that regard is not universal, nor
has an adequate volume of literature supported it. This study
provides a detailed examination of certain principal, often
distinctive, aspects of Irenaeus' pneumatology. In contrast to
those who have suggested Irenaeus held a weak conception of the
person and work of the Holy Spirit, Anthony Briggman demonstrates
that Irenaeus combined Second Temple Jewish traditions of the
spirit with New Testament theology to produce the most complex
Jewish-Christian pneumatology of the early church. In so doing,
Irenaeus moved beyond his contemporaries by being the first author,
following the New Testament writings, to construct a theological
account in which binitarian logic did not diminish either the
identity or activity of the Holy Spirit. That is to say, he was the
first to support his Trinitarian convictions by means of
Trinitarian logic. Briggman advances the narrative that locates
early Christian pneumatologies in the context of Jewish traditions
regarding the spirit. In particular, he argues that the
appropriation and repudiation of Second Temple Jewish forms of
thought explain three moments in the development of Christian
theology. First, the existence of a rudimentary pneumatology
correlating to the earliest stage of Trinitarian theology in which
a Trinitarian confession is accompanied by binitarian
orientation/logic, such as in the thought of Justin Martyr. Second,
the development of a sophisticated pneumatology correlating to a
mature second century Trinitarian theology in which a Trinitarian
confession is accompanied by Trinitarian logic. This second moment
is visible in Irenaeus' thought, which eschewed Jewish traditions
that often hindered theological accounts of his near
contemporaries, such as Justin, while adopting and adapting Jewish
traditions that enabled him to strengthen and clarify his own
understanding of the Holy Spirit. Third, the return to a
rudimentary account of the Spirit at the turn of the third century
when theologians such as Tertullian, Origen, and Novatian
repudiated Jewish traditions integral to Irenaeus' account of the
Holy Spirit.
This reference provides a thorough survey of the theology of and
from Africa. The first part of the work presents a historical
overview of African theology, while the second part includes
citations for more than 600 books and articles. The citations are
grouped in topical chapters, and each entry is accompanied by a
descriptive and evaluative annotation. The entries focus on works
published from 1955 to 1992, and cover sources that exemplify the
importance of social and cultural analyses and the various types of
African theology. Most of the sources have been published in
Africa, the United States, or Great Britain. While most are in
English, many are in French. Young begins with a narrative
discussion of the history of African theology. This section
includes chapters on the Christianization of African traditional
religion, the Africanization of Christianity, and the impact of
Black theology in South Africa. The annotated bibliography follows.
The bibliography is divided into four chapters, which contain
entries on historical and social analysis, traditional religion in
Africa, African theology during different periods, and Black South
African theology. The volume concludes with indexes of names,
titles, and subjects.
Black women in America have carved out a distinctive and
instructive faith stance that is influential well beyond the
historic black church. Diana L. Hayes, a leading commentator and
forger of womanist thought, especially in the black Catholic
setting, here offers strong brew for what ails the church, the
Christian tradition, and the world. Hayes specifically shows how
womanist commitments in the Christian tradition provide a specific
critical lens for seeing the strengths and weaknesses of a
Christianity that has often flourished at the expense of or neglect
of African Americans. As sometime strangers and sojourners in their
own church, black women have a unique take on the church's stance
on race, class, and gender issues. Yet their unquestioned devotion
lends a hope and optimism often missing from critical thought and,
as Hayes shows in this powerful volume, invites the church itself
to a new conversion and role. Her book unfolds in four parts:
Introduction: Standing in the Shoes My Mother Made -Part 1: Faith
and Worship -Part 2: Ministry and Social Justice -Part 3: The
Public Face of Faith -Part 4: A Womanist Faith Challenge Contents
Adobe Acrobat Document Preface Adobe Acrobat Document Introduction
Adobe Acrobat Document Chapter 1 Adobe Acrobat Document Samples
require Adobe Acrobat Reader Having trouble downloading and viewing
PDF samples? "In Standing in the Shoes My Mother Made, Diana Hayes
combines personal reflection and commitment with theological
analysis to enrich our grasp of womanism, to deepen our
understanding of black Catholic experience, to widen our horizons
and hearts for a more inclusive ecclesial life." -M. Shawn Copeland
Associate Professor of Systematic Theology Boston College
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Women within Religions
(Hardcover)
Loreen Maseno, Elia Shabani Mligo; Foreword by Esther Mombo
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David S. Cunningham offers a sustained account of the relationship
between rhetoric and Christian theology. He addresses various kinds
of deconstructionist and literary interests, and discusses the
grammatical, probabilistic, audience-centred concerns of
Christianity's oldest theologians.
Readers' Choice Award Winner "For God so loved the world . . ." We
believe these words, but what do they really mean? Does God choose
to love, or does God love necessarily? Is God's love emotional?
Does the love of God include desire or enjoyment? Is God's love
conditional? Can God receive love from human beings? Attempts to
answer these questions have produced sharply divided pictures of
God's relationship to the world. One widely held position is that
of classical theism, which understands God as necessary,
self-sufficient, perfect, simple, timeless, immutable and
impassible. In this view, God is entirely unaffected by the world
and his love is thus unconditional, unilateral and arbitrary. In
the twentieth century, process theologians replaced classical
theism with an understanding of God as bound up essentially with
the world and dependent on it. In this view God necessarily feels
all feelings and loves all others, because they are included within
himself. In The Love of God, John Peckham offers a comprehensive
canonical interpretation of divine love in dialogue with, and at
times in contrast to, both classical and process theism. God's
love, he argues, is freely willed, evaluative, emotional and
reciprocal, given before but not without conditions. According to
Peckham's reading of Scripture, the God who loves the world is both
perfect and passible, both self-sufficient and desirous of
reciprocal relationships with each person, so that "whoever
believes in him shall not perish, but have eternal life."
In the early years of contesting patriarchy in the academy and
religious institutions, feminist theology often presented itself as
a unified front, a sisterhood. The term "feminist theology,"
however, is misleading. It suggests a singular feminist purpose
driven by a unified female cultural identity that struggles as a
cohesive whole against patriarchal dominance. Upon closer
inspection, the voice of feminist theology is in fact a chorus of
diverging perspectives, each informed by a variety of individual
and communal experiences, and an embattled scholarly field, marked
by the effects of privilege and power imbalances. This complexity
raises an important question: How can feminist theologians respect
the irreducible diversity of women's experiences and unmask
entrenched forms of privilege in feminist theological discourse? In
Feminist Theology and the Challenge of Difference, Margaret D.
Kamitsuka urges the feminist theological community to examine
critically its most deeply held commitments, assumptions, and
goals-especially those of feminist theologians writing from
positions of privilege as white or heterosexual women. Focusing on
women's experience as portrayed in literature, biblical narrative,
and ethnographic writing, Kamitsuka examines the assumptions of
feminist theology regarding race and sexuality. She proposes
theoretical tools that feminist theologians can employ to identify
and hopefully avoid the imposition of racial or sexual hegemony,
thus providing invaluable complexity to the movement's identity,
and ultimately contributing to current and future Christian
theological issues. Blending poststructuralist and postcolonial
theoretical resources with feminist and queer concerns, Feminist
Theology and the Challenge of Difference makes constructive
theological proposals, ranging from sin to christology. The text
calls feminist theologians to a more rigorous self-critical
approach as they continue to shape the changing face of Christian
theological discourse.
The ancient Hebrew prophet Daniel lived in the fifth century BC and
accurately predicted the history of the nation of Israel from 536
BC to AD 1948. He also predicted the date of the death of the
Messiah to occur in AD 32, the date of the rebirth of the nation of
Israel to occur in AD 1948, and the Israeli capture of the Temple
Mount to take place in AD 1967 Commentary from the ancient rabbis
and the first century church reveals how the messianic rabbis and
the disciples of the apostles interpreted his prophecies. Daniel
also indicated where the Antichrist would come from, where he would
place his international headquarters, and identified the three
rebel nations that will attack him during the first
three-and-a-half years of the Tribulation. Brought to you by
Biblefacts Ministries, Biblefacts.org
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