This book is about two intended weddings. A Saudi seeking Jesus tells his story covering the years 1999 to 2002 and ends with a haircut as part of his Arabic prenuptial traditions. Osman observes his roommate's rehearsals for a very different wedding where the ritual haircut precedes martyrdom leading to carnal heavenly rewards. The hero is skeptical of this roommate's belief where sensuality is mixed with fiery warnings against anyone daring to leave Islam. His San Diego based employer, "Uncle" Khaliil, a 1980's Afghan munitions dealer, does little to restrain his power over his 27 year old protege, especially interfering with Osman's romance with Marie, his Mexicana sweetheart.

San Diego provides the glamorous seaside locations where the homemade mosque and community college scenes take place but these balmy images are often interrupted by Tijuana border crises. Other borders are in Amman, Jordan, where Osman lands on 9/11 while holding an illegal passport. He is further victimized by this disastrous terror attack on Manhattan during a Sinbad-the-Sailor flight to California where the rapturous Marie awaits him.

From benign hocus pocus untruths to outright deceptions, this novel features a litany of human failings. However, for Muslims and Christians, the "testing" of the Prophet of God, Abraham, becomes a model for sacred trusts. The Bible and Quran record a Father's offering of his Son upon an altar as a symbol of the similarity and the disparity of the two holy books. Several citations from the Biblical and Quranic texts touch upon some gritty issues like Osman's circumcision when he was 13 (Genesis 17:25, Quran 37:102); a delay based upon his mother's vow for pre-1967 Jerusalem.

Marie's effervescent kiss will ultimately revive Osman from a death by drowning, during which he hears Jesus speaking, prepping him for his wedding as a newly washed, hairless babe.

While it is easy to assume that the system of criminal justice in nineteenth-century England was not unlike the modern one, in many ways it was very different, particularly before the series of Victorian reforms that gradually codified a system dependent on judge-made precedent. In the first half of the century capital cases often tried almost summarily, with the accused not being adequately represented and without a system of appeal. There were also fundamental differences in procedure and in the rules of evidence, as indeed there were in attitudes towards crime and criminals. David Bentley has provided an account of the nineteenth-century criminal justice system as a whole, from the crimes committed and the classification of offences to the different courts and their procedure. He describes the stages of criminal prosecution -- committal, indictment, trial, verdict and punishment -- and the judges, lawyers and juries, highlighting significant changes in the rules of evidence during the century. He looks at the reform of the old system and assesses how far it was brought about by lawyers themselves and how far by external forces. Finally, he considers the fairness of the system, both as seen by contemporaries and in modern terms.

In times that feel apocalyptic, where do we place our hope? It's an apocalyptic moment. The grim effects of climate change have left many people in despair. Young people often cite climate fears as a reason they are not having children. Then there's the threat of nuclear war, again in the cards, which could make climate worries a moot point. The paradoxical answer ancient Judaism gave to such despair was a promise: the promise of doomsday, the "Day of the Lord" when God will visit his people and establish lasting justice and peace. Judgment, according to the Hebrew prophets, will be followed by renewal - for the faithful, and perhaps even for the entire cosmos. Over the centuries since, this hopeful vision of apocalypse has carried many others through moments of crisis and catastrophe. Might it do the same for us? On this theme: creation is transformed and made new. That's what the "end of the age" meant to Jesus and his early - Peter J. Leithart says when old worlds die, we need something sturdier than the myth of progress. - Brandon McGinley says you can't protect your kids from tragedy. - Cardinal Peter Turkson points to the spiritual roots of the climate crisis. - David Bentley Hart says disruption, not dogma, is Christianity's grounds for hope. - Hanna-Barbara Gerl-Falkovitz reminds us that the Book of Revelation ends well. - Lyman Stone argues that those who claim that having children threatens the environment are wrong. - Eleanor Parker recounts how, amid Viking terror, one Anglo-Saxon bishop held a kingdom together. - Shira Telushkin describes how artist Wassily Kandinsky forged a path from the material to the spiritual. - Anika T. Prather learned to let her children grieve during the pandemic. Also in the issue: - Ukrainian pastor Ivan Rusyn describes ministering in wartime Bucha and Kyiv. - Mindy Belz reports on farmers who held out in Syria despite ISIS. - New poems by winners of the 2022 Rhina Espaillat Poetry Award - A profile of newly sainted Charles de Foucauld - Reviews of Elena Ferrante's In the Margins, Abigail Favale's The Genesis of Gender, and Emily St. John Mandel's Sea of Tranquility - Readers' forum, comics, and more Plough Quarterly features stories, ideas, and culture for people eager to apply their faith to the challenges we face. Each issue includes in-depth articles, interviews, poetry, book reviews, and art.

It is commonly quoted that the majority of change initiatives fail and equally common is the reasoning that failure is due to a lack of adequate planning and robust processes to deliver change to the organisation. However, organisations cannot change it is only the people in the organisation, and those connected with it, that can change the way they work, think and behave. Choosing to Change takes an alternative view of the change process, applying thinking from the studies of complexity to explore how change in organisations is driven by individual choice. How the totality of our individual experiences and our aspirations for the future shapes our thinking both consciously and unconsciously, setting out an approach that brings change by choice rather than process. It is an exploration of how choice is the basis of all successful change programmes and how that affects the theory of change management. Through the reflections of those who have experienced change. This book tackles how our expectations of the future will determine the choices made and is a vital tool for managers, practitioners and advanced management students.

A stunning reexamination of one of the essential tenets of Christian belief from one of the most provocative and admired writers on religion today "A scathing, vigorous, eloquent attack on those who hold that that there is such a thing as eternal damnation."-Karen Kilby, Commonweal "[A] provocative, informative treatise. . . . [Hart's] resounding challenge to orthodox Christian views on hell and his defense of God's ultimate goodness will prove convincing and inspiring to the open-minded."-Publishers Weekly (starred review) The great fourth-century church father Basil of Caesarea once observed that, in his time, most Christians believed that hell was not everlasting, and that all would eventually attain salvation. But today, this view is no longer prevalent within Christian communities. In this momentous book, David Bentley Hart makes the case that nearly two millennia of dogmatic tradition have misled readers on the crucial matter of universal salvation. On the basis of the earliest Christian writings, theological tradition, scripture, and logic, Hart argues that if God is the good creator of all, he is the savior of all, without fail. And if he is not the savior of all, the Kingdom is only a dream, and creation something considerably worse than a nightmare. But it is not so. There is no such thing as eternal damnation; all will be saved. With great rhetorical power, wit, and emotional range, Hart offers a new perspective on one of Christianity's most important themes.

The second edition of David Bentley Hart’s critically acclaimed New Testament translation   David Bentley Hart’s translation of the New Testament, first published in 2017, was hailed as a “remarkable feat� and as a “strange, disconcerting, radical version of a strange, disconcerting manifesto of profoundly radical values.� In this second edition, which includes a powerful new preface and more than a thousand changes to the text, Hart’s purpose remains the same: to render the original Greek texts faithfully, free of doctrine and theology, awakening readers to the uncanniness that often lies hidden beneath doctrinal layers.   Through his startling translation, with its raw, unfinished quality, Hart reveals a world conceptually quite unlike our own. “It was a world,� he writes, “in which the heavens above were occupied by celestial spiritual potentates of questionable character, in which angels ruled the nations of the earth as local gods, in which demons prowled the empty places, . . . and in which the entire cosmos was for many an eternal divine order and for many others a darkened prison house.� He challenges readers to imagine it anew: a God who reigned on high, appearing in the form of a slave and dying as a criminal, only then to be raised up and revealed as the Lord of all things.

First full-length investigation into Canadian literary medievalism as a discrete phenomenon. The essays in this volume consider what is original and distinctive about the manifestation of medievalism in Canadian literature and its origins and its subsequent growth and development: from the first novel published in Canada written by a Canadian-born author, Julia Beckwith Hart's St Ursula's Convent (1824), to the recent work of the best-selling novelist Patrick DeWitt (Undermajordomo Minor, published in 2015). Topics addressed include the strong strain of medievalist fantasy itself in the work of the young-adult author Kit Pearson, and the longer novels of Charles de Lint, Steven Erikson, and Guy Gavriel Kay; the medievalist inclinations of Archibald Lampman and W.W. Campbell, well-known nineteenth-century Canadian poets; and the often-studied Wacousta by John Richardson, first published in 1832. Chapters also cover early Canadian periodicals' engagement with orientalist medievalism; and works by twentieth-century writers such as the irrepressible Earle Birney, the witty and intellectual Robertson Davies, and the fascinating and learned Margaret Atwood.

Theosis shapes contemporary Orthodox theology in two ways: positively and negatively. In the positive sense, contemporary Orthodox theologians made theosis the thread that bound together the various aspects of theology in a coherent whole and also interpreted patristic texts, which experienced a renaissance in the twentieth century, even in Orthodox theology. In the negative sense, contemporary theologians used theosis as a triumphalistic club to beat down Catholic and Protestant Christians, claiming that they rejected theosis in favor of either a rationalistic or fideistic approach to Christian life. The essays collected in this volume move beyond this East–West divide by examining the relation between faith, reason, and theosis from Orthodox, Catholic, and Protestant perspectives. A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wesley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. The authors in this volume contribute to the historical theological task of complicating the contemporary Orthodox narrative, but they also continue the “theological achievement� of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amidst an ecumenical celebration of the gift of participation in the life of God.

David Bentley Hart offers an intense and thorough reflection upon the issue of the supernatural in Christian theology and doctrine. In recent years, the theological-and, more specifically, Roman Catholic-question of the supernatural has made an astonishing return from seeming oblivion. David Bentley Hart's You Are Gods presents a series of meditations on the vexed theological question of the relation of nature and supernature. In its merely controversial aspect, the book is intended most directly as a rejection of a certain Thomistic construal of that relation, as well as an argument in favor of a model of nature and supernature at once more Eastern and patristic, and also more in keeping with the healthier currents of mediaeval and modern Catholic thought. In its more constructive and confessedly radical aspects, the book makes a vigorous case for the all-but-complete eradication of every qualitative, ontological, or logical distinction between the natural and the supernatural in the life of spiritual creatures. It advances a radically monistic vision of Christian metaphysics but does so wholly on the basis of credal orthodoxy. Hart, one of the most widely read theologians in America today, presents a bold gesture of resistance to the recent revival of what used to be called "two-tier Thomism," especially in the Anglophone theological world. In this astute exercise in classical Christian orthodoxy, Hart takes the metaphysics of participation, high Trinitarianism, Christology, and the soteriological language of theosis to their inevitable logical conclusions. You Are Gods will provoke many readers interested in theological metaphysics. The book also offers a vision of Christian thought that draws on traditions (such as Vedanta) from which Christian philosophers and theologians, biblical scholars, and religious studies scholars still have a great deal to learn.

It is commonly quoted that the majority of change initiatives fail and equally common is the reasoning that failure is due to a lack of adequate planning and robust processes to deliver change to the organisation. However, organisations cannot change it is only the people in the organisation, and those connected with it, that can change the way they work, think and behave. Choosing to Change takes an alternative view of the change process, applying thinking from the studies of complexity to explore how change in organisations is driven by individual choice. How the totality of our individual experiences and our aspirations for the future shapes our thinking both consciously and unconsciously, setting out an approach that brings change by choice rather than process. It is an exploration of how choice is the basis of all successful change programmes and how that affects the theory of change management. Through the reflections of those who have experienced change. This book tackles how our expectations of the future will determine the choices made and is a vital tool for managers, practitioners and advanced management students.

In the two thousand years that have elapsed since the time of Christ, Christians have been as much divided by their faith as united, as much at odds as in communion. And the contents of Christian confession have developed with astonishing energy. How can believers claim a faith that has been passed down through the ages while recognizing the real historical contingencies that have shaped both their doctrines and their divisions? In this carefully argued essay, David Bentley Hart critiques the concept of "tradition" that has become dominant in Christian thought as fundamentally incoherent. He puts forth a convincing new explanation of Christian tradition, one that is obedient to the nature of Christianity not only as a "revealed" creed embodied in historical events but as the "apocalyptic" revelation of a history that is largely identical with the eternal truth it supposedly discloses. Hart shows that Christian tradition is sustained not simply by its preservation of the past, but more essentially by its anticipation of the future. He offers a compelling portrayal of a living tradition held together by apocalyptic expectation--the promised transformation of all things in God.

David Bentley Hart offers an intense and thorough reflection upon the issue of the supernatural in Christian theology and doctrine. In recent years, the theological-and, more specifically, Roman Catholic-question of the supernatural has made an astonishing return from seeming oblivion. David Bentley Hart's You Are Gods presents a series of meditations on the vexed theological question of the relation of nature and supernature. In its merely controversial aspect, the book is intended most directly as a rejection of a certain Thomistic construal of that relation, as well as an argument in favor of a model of nature and supernature at once more Eastern and patristic, and also more in keeping with the healthier currents of mediaeval and modern Catholic thought. In its more constructive and confessedly radical aspects, the book makes a vigorous case for the all-but-complete eradication of every qualitative, ontological, or logical distinction between the natural and the supernatural in the life of spiritual creatures. It advances a radically monistic vision of Christian metaphysics but does so wholly on the basis of credal orthodoxy. Hart, one of the most widely read theologians in America today, presents a bold gesture of resistance to the recent revival of what used to be called "two-tier Thomism," especially in the Anglophone theological world. In this astute exercise in classical Christian orthodoxy, Hart takes the metaphysics of participation, high Trinitarianism, Christology, and the soteriological language of theosis to their inevitable logical conclusions. You Are Gods will provoke many readers interested in theological metaphysics. The book also offers a vision of Christian thought that draws on traditions (such as Vedanta) from which Christian philosophers and theologians, biblical scholars, and religious studies scholars still have a great deal to learn.

Among all the great transitions that have marked Western history, only one-the triumph of Christianity-can be called in the fullest sense a "revolution" In this provocative book one of the most brilliant scholars of religion today dismantles distorted religious "histories" offered up by Christopher Hitchens, Richard Dawkins, and other contemporary critics of religion and advocates of atheism. David Bentley Hart provides a bold correction of the New Atheists's misrepresentations of the Christian past, countering their polemics with a brilliant account of Christianity and its message of human charity as the most revolutionary movement in all of Western history. Hart outlines how Christianity transformed the ancient world in ways we may have forgotten: bringing liberation from fatalism, conferring great dignity on human beings, subverting the cruelest aspects of pagan society, and elevating charity above all virtues. He then argues that what we term the "Age of Reason" was in fact the beginning of the eclipse of reason's authority as a cultural value. Hart closes the book in the present, delineating the ominous consequences of the decline of Christendom in a culture that is built upon its moral and spiritual values.

Publishers Weekly Best Book in Religion 2020 Foreword Review's INDIES Book of the Year Award, Religion In Theological Territories, David Bentley Hart, one of America's most eminent contemporary writers on religion, reflects on the state of theology "at the borders" of other fields of discourse-metaphysics, philosophy of mind, science, the arts, ethics, and biblical hermeneutics in particular. The book advances many of Hart's larger theological projects, developing and deepening numerous dimensions of his previous work. Theological Territories constitutes something of a manifesto regarding the manner in which theology should engage other fields of concern and scholarship. The essays are divided into five sections on the nature of theology, the relations between theology and science, the connections between gospel and culture, literary representations of and engagements with transcendence, and the New Testament. Hart responds to influential books, theologians, philosophers, and poets, including Rowan Williams, Jean-Luc Marion, Tomas Halik, Sergei Bulgakov, Jennifer Newsome Martin, and David Jones, among others. The twenty-six chapters are drawn from live addresses delivered in various settings. Most of the material has never been printed before, and those parts that have appear here in expanded form. Throughout, these essays show how Hart's mind works with the academic veneer of more formal pieces stripped away. The book will appeal to both academic and non-academic readers interested in the place of theology in the modern world.

Brilliant scholar and wordsmith David Bentley Hart turns his mind and imagination to narrative fiction in this volume, The Devil and Pierre Gernet, a thought-provoking collection of four short stories and one novella. Anticipating questions about his shift in genre, Hart writes that -God is no more likely (and probably a good deal less likely) to be found in theology than in poetry and fiction.- These stories -- -The Devil and Pierre Gernet, - -The House of Apollo, - -A Voice from the Emerald World, - -The Ivory Gate, - and -The Other- -- beguile and entrance the reader through Hart's engrossing, opulent writing style and the complex characters he evokes and explores. Often bedazzling, sometimes heartbreaking, and ultimately mesmerizing, Hart's wide-ranging stories are united by a common thread of haunting religious and philosophical questions about this life and the next. Here is fiction to fully engage both the mind and the heart.

After passing through deism, pantheism, and sundry atheistic visions of life, Vladimir Solovyov emerged as a Christian thinker of irrepressible conviction and uncommon genius. "The Justification of the Good," one of Solovyov's last and most mature works, presents a profound argument for human morality based on the world's longing for and participation in God's goodness.

In the first part of the book Solovyov explores humanity's inner virtues and their full reality in Christ, weaving his moral philosophy with threads drawn from Orthodox theology. In the second part Solovyov discusses the practical implications of Christian goodness for such areas as nationalism, war, economics, legal justice, and family.

This edition of "The Justification of the Good" reproduces the English edition of 1918 and is the only new publication of this work since that date. The book includes explanatory footnotes by esteemed scholar Boris Jakim and a bibliography, compiled by Jakim, of Solovyov's major philosophical and religious works.