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Fifty-two readings on living in intentional Christian community to
spark group discussion. Gold Medal Winner, 2017 Illumination Book
Awards, Christian Living Silver Medal Winner, 2017 Benjamin
Franklin Award in Religion, Independent Book Publishers Association
Why, in an age of connectivity, are our lives more isolated and
fragmented than ever? And what can be done about it? The answer
lies in the hands of God’s people. Increasingly, today’s
Christians want to be the church, to follow Christ together in
daily life. From every corner of society, they are daring to step
away from the status quo and respond to Christ’s call to share
their lives more fully with one another and with others. As they
take the plunge, they are discovering the rich, meaningful life
that Jesus has in mind for all people, and pointing the church back
to its original calling: to be a gathered, united community that
demonstrates the transforming love of God. Of course, such a life
together with others isn’t easy. The selections in this volume
are, by and large, written by practitioners—people who have
pioneered life in intentional community and have discovered in the
nitty-gritty of daily life what it takes to establish, nurture, and
sustain a Christian community over the long haul. Whether you have
just begun thinking about communal living, are already embarking on
sharing life with others, or have been part of a community for many
years, the pieces in this collection will encourage, challenge, and
strengthen you. The book’s fifty-two chapters can be read one a
week to ignite meaningful group discussion. Contributors
include:Â John F. Alexander, Eberhard Arnold, J. Heinrich
Arnold, Johann Christoph Arnold, Alden Bass, Benedict of Nursia,
Christoph Friedrich Blumhardt, Leonardo Boff, Dietrich Bonhoeffer,
Joan Chittister, Stephen B. Clark, Andy Crouch, Dorothy Day,
Anthony de Mello, Elizabeth Dede, Catherine de Hueck Doherty,
Fyodor Dostoyevsky, Jenny Duckworth, Friedrich Foerster, Richard J.
Foster, Jodi Garbison, Arthur G. Gish, Helmut Gollwitzer, Adele J
Gonzalez, Stanley Hauerwas, Joseph H. Hellerman, Roy Hession, David
Janzen, Rufus Jones, Emmanuel Katongole, Arthur Katz, Søren
Kierkegaard, C. Norman Kraus, C.S. Lewis, Gerhard Lohfink, Ed
Loring, Chiara Lubich, George MacDonald, Thomas Merton, Hal Miller,
José P. Miranda, Jürgen Moltmann, Charles E. Moore, Henri J. M.
Nouwen, Elizabeth O’Connor, John M. Perkins, Eugene H.Peterson,
Christine D. Pohl, Chris Rice, Basilea Schlink, Howard A. Snyder,
Mother Teresa, Thomas à Kempis, Elton Trueblood, and Jonathan
Wilson-Hartgrove.
This book opens a new frontier in understanding nonviolence.
Discussions of peace and nonviolence usually focus on either moral
theory or practical dimensions of applying nonviolence in conflict
situations. Teaching Peace carries the discussion of nonviolence
beyond ethics and into the rest of the academic curriculum. This
book isn't just for religion or philosophy teachers-it is for all
educators. Teaching Peace begins with a discussion rooted in
Christian theology, where nonviolence is so central and important.
But it is clear that there are other paths to nonviolence, and that
one certainly doesn't have to be a Christian to practice
nonviolence. The pieces that follow, therefore, show how a
nonviolent perspective impacts disciplines across the
curriculum-from acting, to biology, to mathematics, to psychology.
This book opens a new frontier in understanding nonviolence.
Discussions of peace and nonviolence usually focus on either moral
theory or practical dimensions of applying nonviolence in conflict
situations. Teaching Peace carries the discussion of nonviolence
beyond ethics and into the rest of the academic curriculum. This
book isn't just for religion or philosophy teachers-it is for all
educators. Teaching Peace begins with a discussion rooted in
Christian theology, where nonviolence is so central and important.
But it is clear that there are other paths to nonviolence, and that
one certainly doesn't have to be a Christian to practice
nonviolence. The pieces that follow, therefore, show how a
nonviolent perspective impacts disciplines across the
curriculum-from acting, to biology, to mathematics, to psychology.
This book examines community identity in the post-exilic temple
community in Ezra-Nehemiah, and explores the possible influences
that the Achaemenids, the ruling Persian dynasty, might have had on
its construction. In the book, David Janzen reads Ezra-Nehemiah in
dialogue with the Achaemenids' Old Persian inscriptions, as well as
with other media the dynasty used, such as reliefs, seals, coins,
architecture, and imperial parks. In addition, he discusses the
cultural and religious background of Achaemenid thought, especially
its intersections with Zoroastrian beliefs. Ezra-Nehemiah, Janzen
argues, accepts Achaemenid claims for the necessity and beneficence
of their hegemony. The result is that Ezra-Nehemiah, like the
imperial ideology it mimics, claims that divine and royal wills are
entirely aligned. Ezra-Nehemiah reflects the Achaemenid assertion
that the peoples they have colonized are incapable of living in
peace and happiness without the Persian rule that God established
to benefit humanity, and that the dynasty rewards the peoples who
do what they desire, since that reflects divine desire. The final
chapter of the book argues that Ezra-Nehemiah was produced by an
elite group within the Persian-period temple assembly, and shows
that Ezra-Nehemiah's pro-Achaemenid worldview was not widely
accepted within that community.
This book examines community identity in the post-exilic temple
community in Ezra-Nehemiah, and explores the possible influences
that the Achaemenids, the ruling Persian dynasty, might have had on
its construction. In the book, David Janzen reads Ezra-Nehemiah in
dialogue with the Achaemenids' Old Persian inscriptions, as well as
with other media the dynasty used, such as reliefs, seals, coins,
architecture, and imperial parks. In addition, he discusses the
cultural and religious background of Achaemenid thought, especially
its intersections with Zoroastrian beliefs. Ezra-Nehemiah, Janzen
argues, accepts Achaemenid claims for the necessity and beneficence
of their hegemony. The result is that Ezra-Nehemiah, like the
imperial ideology it mimics, claims that divine and royal wills are
entirely aligned. Ezra-Nehemiah reflects the Achaemenid assertion
that the peoples they have colonized are incapable of living in
peace and happiness without the Persian rule that God established
to benefit humanity, and that the dynasty rewards the peoples who
do what they desire, since that reflects divine desire. The final
chapter of the book argues that Ezra-Nehemiah was produced by an
elite group within the Persian-period temple assembly, and shows
that Ezra-Nehemiah's pro-Achaemenid worldview was not widely
accepted within that community.
David Janzen argues that the Book of Chronicles is a document with
a political message as well as a theological one and moreover, that
the book's politics explain its theology. The author of Chronicles
was part of a 4th century B.C.E. group within the post-exilic
Judean community that hoped to see the Davidides restored to power,
and he or she composed this work to promote a restoration of this
house to the position of a client monarchy within the Persian
Empire. Once this is understood as the political motivation for the
work's composition, the reasons behind the Chronicler's particular
alterations to source material and emphasis of certain issues
becomes clear. The doctrine of immediate retribution, the role of
'all Israel' at important junctures in Judah's past, the promotion
of Levitical status and authority, the virtual joint reign of David
and Solomon, and the decision to begin the narrative with Saul's
death can all be explained as ways in which the Chronicler tries to
assure the 4th century assembly that a change in local government
to Davidic client rule would benefit them. It is not necessary to
argue that Chronicles is either pro-Davidic or pro-Levitical; it is
both, and the attention Chronicles pays to the Levites is done in
the service of winning over a group within the temple personnel to
the pro-Davidic cause, just as many of its other features were
designed to appeal to other interest groups within the assembly.
David Janzen argues that the Book of Chronicles is a document with
a political message as well as a theological one and moreover, that
the book's politics explain its theology. The author of Chronicles
was part of a 4th century B.C.E. group within the post-exilic
Judean community that hoped to see the Davidides restored to power,
and he or she composed this work to promote a restoration of this
house to the position of a client monarchy within the Persian
Empire. Once this is understood as the political motivation for the
work's composition, the reasons behind the Chronicler's particular
alterations to source material and emphasis of certain issues
becomes clear. The doctrine of immediate retribution, the role of
'all Israel' at important junctures in Judah's past, the promotion
of Levitical status and authority, the virtual joint reign of David
and Solomon, and the decision to begin the narrative with Saul's
death can all be explained as ways in which the Chronicler tries to
assure the 4th century assembly that a change in local government
to Davidic client rule would benefit them. It is not necessary to
argue that Chronicles is either pro-Davidic or pro-Levitical; it is
both, and the attention Chronicles pays to the Levites is done in
the service of winning over a group within the temple personnel to
the pro-Davidic cause, just as many of its other features were
designed to appeal to other interest groups within the assembly.
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