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Helmut Thielicke was one of the most read and most listened to
theologians of the twentieth century. Like few others, he
repeatedly came down from the ivory tower of academic religion in
order to build bridges between the church and the world. In his
autobiography, written in 1983, Thielicke sets forth his memoirs
from a long and full life. His narrative is filled with deeply
thoughtful reflections about the poignancy of life, told with a
delightful humour that invites us into every story and encounter.
Thielicke also introduces us to the figures he counted among his
friends and acquaintances: Karl Barth, Konrad Adenauer, Dietrich
Bonhoeffer, Dwight Eisenhower, Helmut Kohl and Jimmy Carter.
Thielicke was a witness to many of the most significant events of
our century; his life history is interwoven with the imperial era,
the Weimar Republic, the rise of the Third Reich, a divided
Germany, and the tumultuous 1960s. From the perspective of this
single life we are afforded a broad and clear vision of the moments
that have shaped the generation leading us into the twenty-first
century.
This title offers an introduction to one of the core methods of
approaching biblical texts. "Historical Critical Analysis" is the
main way in which the Bible (both the Hebrew Bible/Old Testament
and the New Testament) has been examined and read by scholars in
the last century. The term refers to a range of methodologies which
examine the origins of biblical texts, in relation to other
contemporaneous texts, to form critical approaches and to questions
of authorship, audience and authenticity. The aim is to get as
close to the 'original text' and its 'original meaning' as
possible. For many years "Historical Critical Method" has been the
cornerstone upon which biblical scholarship is built, even as
modern studies examine other theoretical approaches to reading the
text in history, tradition, and from different audience
perspectives "The Historical Critical Method" still presents the
crucial starting point for students and scholars. "Continuum's
Guides for the Perplexed" are clear, concise and accessible
introductions to thinkers, writers and subjects that students and
readers can find especially challenging - or indeed downright
bewildering. Concentrating specifically on what it is that makes
the subject difficult to grasp, these books explain and explore key
themes and ideas, guiding the reader towards a thorough
understanding of demanding material.
We study the spatially resolved properties of star-forming galaxies
at redshift z 2 - 3 on scales 1 kpc using a combination of
morphological and kinematic analyses in an effort to characterize
the major mechanisms of galaxy formation in the young universe.
Using a sample of 216 galaxies which have been spectroscopically
confirmed to lie between redshifts z = 1.8 - 3.4 in the GOODS-N
field we demonstrate that rest-UV morphology (as seen by the Hubble
Space Telescope) is statistically uncorrelated with physical
properties such as star formation rate and is therefore unable to
support the hypothesis that the prevalence of irregular
morphologies indicates a high major merger fraction. Further, we
present a sample of 13 galaxies observed with the OSIRIS integral
field spectrograph and the Keck laser-guide star adaptive optics
system which demonstrate the prevalence of high velocity
dispersions 80 km/s and generally little in the way of spatially
resolved velocity gradients, inconsistent with favored rotating
disk models.We discuss the implications of these results for galaxy
formation models, including gas accretion via cold flows and
gravitational instability of early gas-rich galactic disks.
Law develops his theory of inspiration starting with texts as
varied as Virgil's Aeneid and Shakespeare's plays before focusing
on the Bible. Following Karl Jaspers, Law views all human knowledge
as having limits beyond which there exists the Transcendent. He
believes that there are symbols, signs and characters-or
"ciphers"-that inhabit religion and art and which point beyond
these horizons. Perceiving these is at the heart of inspiration and
the knowledge of God. For Law, the key to the question of
inspiration and the Bible lies with understanding the reader's
encounter with these ciphers, the supreme of which is Christ.
This title offers an introduction to one of the core methods of
approaching biblical texts. "Historical Critical Analysis" is the
main way in which the Bible (both the Hebrew Bible/Old Testament
and the New Testament) has been examined and read by scholars in
the last century. The term refers to a range of methodologies which
examine the origins of biblical texts, in relation to other
contemporaneous texts, to form critical approaches and to questions
of authorship, audience and authenticity. The aim is to get as
close to the 'original text' and its 'original meaning' as
possible. For many years 'Historical Critical Method' has been the
cornerstone upon which biblical scholarship is built, even as
modern studies examine other theoretical approaches to reading the
text in history, tradition, and from different audience
perspectives "The Historical Critical Method" still presents the
crucial starting point for students and scholars. "Continuum's
Guides for the Perplexed" are clear, concise and accessible
introductions to thinkers, writers and subjects that students and
readers can find especially challenging - or indeed downright
bewildering. Concentrating specifically on what it is that makes
the subject difficult to grasp, these books explain and explore key
themes and ideas, guiding the reader towards a thorough
understanding of demanding material.
This book is concerned with Kierkegaard's 'apophaticism', i.e. with
those elements of Kierkegaard's thought which emphasize the
incapacity of human reason and the hiddenness of God. Apophaticism
is an important underlying strand in Kierkegaard's thought and
colours many of his key concepts. Despite its importance, however,
it has until now been largely ignored by Kierkegaardian
scholarship. In this book, the author argues that apophatic
elements can be detected in every aspect of Kierkegaard's thought
and that, despite proceeding from different presuppositions, he can
therefore be regarded as a negative theologian. Indeed, the book
concludes by arguing that Kierkegaard's refusal to make the
transition from the via negativa to the via mystica means that he
is more apophatic than the negative theologians themselves.
The orthodox doctrine of the incarnation affirms that Christ is
both truly divine and truly human. This, however, raises the
question of how these two natures can co-exist in the one, united
person of Christ without undermining the integrity of either
nature. Kenotic theologians address this problem by arguing that
Christ 'emptied' himself of his divine attributes or prerogatives
in order to become a human being. David R. Law contends that a type
of kenotic Christology is present in Kierkegaard's works, developed
independently of the Christologies of contemporary kenotic
theologians. Like many of the classic kenotic theologians of the
19th century, Kierkegaard argues that Christ underwent limitation
on becoming a human being. Where he differs from his contemporaries
is in emphasizing the radical nature of this limitation and in
bringing out its existential consequences. The aim of Kierkegaard's
Christology is not to provide a rationally satisfying theory of the
incarnation, but to highlight the existential challenge with which
Christ confronts each human being. Kierkegaard advances
'existential kenoticism', a form of kenotic Christology which
extends the notion of the kenosis of Christ to the Christian
believer, who is called upon to live a life of kenotic discipleship
in which the believer follows Christ's example of lowly, humble,
and suffering service. Kierkegaard thus shifts the problem of
kenosis from the intellectual problem of working out how divinity
and humanity can be united in Christ's Person to the existential
problem of discipleship.
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