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This book opens with an examination of the meaning of the innocent sounding category of "Integral Ecology" in contemporary thought and its significance for theology today. According to well known Irish theologian Dermot Lane, Integral Ecology changes everything. In this book he focuses on the neglected implications of Integral Ecology for systematic theology. Ecology challenges theology to reimagine who we are, who the Spirit of God is, who Christ is, where creation is going, and what is the role of liturgy in society-- all in the glare of the ecological crisis. This book also mines the theology within and behind the ground-breaking encyclical Laudato Si': On Care for our Common Home. In listening to ecology, Lane seeks to open a conversation between religion and science in the context of climate change, to develop a theology of the natural world, and to recover the lost link between creation and liturgy. A new theology of the Spirit permeates most chapters as the key to addressing the current ecological crisis as well as engaging with the increasing number of people who describe themselves as "spiritual but not religious". Until fairly recently, climate change was left to the scientists, politicians, and activists. More is needed. Now is the time to hear voice of religion in that debate in the public forum with a view to initiating new, transformative practices in society, in politics, and in religions. This new book will be of interest to activists, politicians, priests, christian educators, and theologians. The book is born out of the conviction that climate change is not just one more problem to be addressed by politicians; rather it is the challenge facing humanity in the 21st century and as such is the challenge underlying all other challenges at this moment in history.
This volume completes the Commentary on all the Psalms written by Theodoret, bishop of Cyrus, in the decade before the Council of Chalcedon held in 451, ""a triumph of Antiochene theology,"" in the words of J. N. D. Kelly. The work thus bears the marks of the theological currents of those years, especially as Theodoret was instrumental in convening that Council and was involved in the Christological and trinitarian debates of the period. Theodoret's work of commentary offers readers a great spiritual classic that has contributed to Christian spiritual formation and received the attention of eminent commentators from Antioch and Alexandria in the East, and from the likes of Augustine of Hippo in the West. As this volume closes, Theodoret claims modestly to have offered his readers the best of his predecessors' work (including Alexandrian commentators) together with his own insights into ""the Spirit's hidden mysteries."" He writes as a teacher, not a preacher in his pulpit, with the purpose simply of dispelling ignorance, concerned that ""those singing [the Psalter] daily and uttering the words by mouth do not enquire about the force of the ideas underlying the words."" his translation respects the conciseness which the bishop sets as one aim for himself, his other principle being to let the text speak for itself. Theodoret emerges in this work as a measured commentator and balanced exponent of his school's hermeneutical and theological principles.
The Homilies on St. John's Gospel come from the period in which Chrysostom attained his greatest fame as pulpit orator, the years of his simple priesthood at Antioch (386-397). This was the peaceful period in Chrysostom's life that preceded his elevation to the episcopacy as patriarch of Constantinople (398), wherein adverse imperial and ecclesiastical reaction to his program of moral reform led to his deposition, banishment, and all but martyr's death (407). The 88 Homilies, which date from about 390, work systematically through the text of St. John's Gospel and thus form a commentary upon it. In his exposition Chrysostom reflects his youthful Antiochene training in the interpretation of Holy Scripture through his emphasis upon the literal or historical meaning of the sacred text. The exposition focuses sharply on practical morality and thus often supplies telling information about fourth-century life and times. The homilies show the flowering of Chrysostom's intensive study of rhetoric and are especially commendable for their command of imagery. The first 47 Homilies carry Chrysostom's commentary through Chap. 6.54-72; the remaining 41, extending the commentary through to the end of the Gospel, are contained in Vol. 41 of this series.
This volume makes available for the first time in English the major biblical commentary by one of the leading exponents of Antiochene exegesis, Theodoret, bishop of Cyrus. Though originally intended as an opening to his exegetical work--in the manner of his predecessors in this school, Theodore of Mopsuestia and John Chrysostom--Theodoret's Psalms commentary comes from his later ministry in the decade before the Council of Chalcedon, which he was instrumental in convening. It thus documents current christological and trinitarian concerns and illustrates an Antiochene hermeneutic that rests firmly on the literal sense of the ""inspired composition of the mighty David."" Though commentators less well acquainted with this lengthy work have been ready to dismiss Theodoret as lacking originality, a sounder assessment would acknowledge his willingness to take account of previous work, from both Alexandria and Antioch, and steer a middle course. He deliberately avoids the excesses of allegorical interpretation of Origen, on the one hand, and of the historicism found in Diodore and Theodore, on the other. Moderation and flexibility are the hallmarks of his own approach to the Psalms, to which he comes not as scholar or preacher but as teacher and pastor. He aims simply to offer his readers ""some benefit in concentrated form."" This translation respects the conciseness which the bishop sets as one aim for himself, his other principle being to let the text speak for itself. Theodoret emerges in this work as a measured commentator and balanced exponent of his school's hermeneutical and theological principles.
For most of modern history, Roman Catholics in Britain were a "rejected minority," facing hostility and estrangement from a culture increasingly at odds with traditional Christianity. Yet British Catholicism underwent a remarkable intellectual and literary renewal, especially in the twentieth century, drawing a disproportionate number of the age's leading minds into its ranks. The Third Spring unravels this paradox of a renascent Catholic culture within a post-Christian society. It does so through detailed profiles of the spiritual journeys and religious and cultural beliefs of four seminal members of that twentieth-century revival: G. K. Chesterton, Graham Greene, Christopher Dawson, and David Jones.
A man far ahead of his time, Archbishop Edwin V. O'Hara of Kansas City (1881-1956) orchestrated numerous initiatives that profoundly affected American Catholic life. His ceaseless activity as both priest and bishop sowed seeds that flourished long past his lifetime, from liturgical reform to Bible study, campus ministry to social justice, minimum wage legislation to founding the National Catholic Rural Life Conference. The pastoral challenges he confronted in the first half of the last century--institutional complacency; disorganization among Catholics and reluctance to openly profess their faith; ignorance of social justice principles; the defense of the Church in a sometimes hostile culture--all remain significant challenges for the American Church today. Timothy Michael Dolan, Archbishop of New York, researched and composed this biography in the early 1990s and continues to cite O'Hara as his role model of an immensely effective bishop. In an effort to revisit the pioneering work of church leaders, this book is published for the first time in paperback and features a new preface by Archbishop Dolan.
For a brief few years in the sixteenth century, Pedro Moya de Contreras was the most powerful man in the New World. A church official and loyal royalist, he came to Mexico in 1571 to establish the Inquisition and later became archbishop and viceroy for the region. This new edition of Stafford Poole's definitive portrait of Moya de Contreras, first published in 1971, now offers an expanded understanding of this enigmatic figure's influence on the development of New Spain.
In tracing the career of a sixteenth-century church official and administrator who was more notable for what he did than for who he was, Poole offers a rich source of information about Spanish rule in colonial Mexico and the evolving relationship between the Spanish monarchy and the Catholic Church. For this second edition, Poole draws on newly available sources to fill in gaps regarding Moya de Contreras's shadowy early career and final years in Spain. He also explores in greater depth the churchman's influence as Grand Inquisitor in light of the plethora of new research and recent publications on the Spanish Inquisition.
Poole shows that Moya de Contreras was as diligent at carrying out the tortures of the Inquisition as he was at exposing government and church corruption. His reforming zeal reached its culmination in his leadership of the Third Mexican Provincial Council of 1585, which enacted a legal code for the Mexican Church that lasted more than three hundred years.
Glorious full-color illustrations by great masters of religious art enhance these well-known Bible stories. More than 100 stories are represented and are written in a simple style that will delight younger readers.
Fulgentius, bishop of Ruspe (ca. 467-532), is considered the greatest North African theologian after the time of St. Augustine. When Fulgentius was born, North Africa had been under the rule of Germanic Vandals for several decades. His family was repeatedly victimized by Vandal persecutions, and Fulgentius himself suffered persecution and exile. While in exile, he continued his pastoral labors and became the theological spokesman of the displaced. Though he was not an original thinker, he propagated the Augustinian heritage and defended it against its adversaries, notably the Arians and Pelagians (or semi-Pelagians). With thorough understanding and conviction, Fulgentius promoted the Trinitarian theology of Augustine. He also defended and explained Augustine's difficult and controversial stance on the question of predestination. Fulgentius contributed greatly to the transmission and interpretation of a theological heritage that would dominate and shape the Church in the West for hundreds of years to come. Unfortunately, many of Fulgentius's writings have been lost. Of those that have survived, the most important are dated to the period of his second exile and the sixteen years from his return to North Africa from Sardinia until his death. This volume gives English readers for the first time an opportunity to study a representative selection of the writings of this early sixth-century author. It also presents Fulgentius's biography, the Life, for the first time in English.
Inspiration and Interpretation provides readers with a much needed general theological introduction to the study of Sacred Scripture. Denis Farkasfalvy presents the Catholic understanding of biblical inspiration, canon, and interpretation from historical and systematic points of view, starting with the apostolic age and ending with Dei Verbum of the Second Vatican Council. Although written from an explicitly Catholic point of view, the book is of import to non-Catholic Christians, especially traditional Protestants interested in exploring the foundations of biblical theology retained and developed by the Reformation. The book begins with a thoughtful examination of the way inspiration and interpretation made their interrelated appearance in the early Church, from Pauline exegesis and the Gospel tradition to the early patristic teaching and preaching of the fourth and fifth centuries. It continues through the medieval period, surveying monastic and scholastic exegesis, and leads to a presentation of the new context in which inspiration, canon, and exegesis appeared amid the doctrinal and cultural changes of the Renaissance and Reformation. Surveying the effects of Trent and its aftermath, Farkasfalvy leads the reader to an understanding of the new biblicism embedded in the problems of the nascent rationalist age and historical consciousness. This is followed by a more detailed examination of modern Catholic biblical theology and its confrontation with and assimilation of the critical-historical method. Finally, the author provides a doctrinal synthesis on inspiration and interpretation in the context of contemporary Catholic theology. Bringing together a wide range of disciplines--New Testament, exegesis, history, and systematic theology--Farkasfalvy illuminates the connection between the logic and history of biblical interpretation as a theological problem and the practice of biblical exegesis as a problem-solving exercise, one that seeks to answer, rediscover, and reformulate the ongoing hermeneutical quest of theology.
Religion in Europe is currently undergoing changes that are reconfiguring physical and virtual spaces of practice and belief, and these changes need to be understood with regards to the proliferation of digital media discourses. This book explores religious change in Europe through a comparative approach that analyzes Atheist, Catholic, and Muslim blogs as spaces for articulating narratives about religion that symbolically challenge the power of religious institutions. The book adds theoretical complexity to the study of religion and digital media with the concept of hypermediated religious spaces. The theory of hypermediation helps to critically discuss the theory of secularization and to contextualize religious change as the result of multiple entangled phenomena. It considers religion as being connected with secular and post-secular spaces, and media as embedding material forms, institutions, and technologies. A spatial perspective contextualizes hypermediated religious spaces as existing at the interstice of alternative and mainstream, private and public, imaginary and real venues. By offering the innovative perspective of hypermediated religious spaces, this book will be of significant interest to scholars of religious studies, the sociology of religion, and digital media.
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