|
Showing 1 - 6 of
6 matches in All Departments
Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
Based on a constructive reading of Scripture, the apostolic and
patristic traditions and deeply rooted in the sacramental
experience and spiritual ethos of the Orthodox Church, John
Zizioulas offers a timely anthropological and cosmological
perspective of human beings as "priests of creation" in addressing
the current ecological crisis. Given the critical and urgent
character of the global crisis and by adopting a clear line of
argumentation, Zizioulas describes a vision based on a
compassionate and incarnational conception of the human beings as
liturgical beings, offering creation to God for the life of the
world. He encourages the need for deeper interaction with modern
science, from which theology stands to gain an appreciation of the
interconnection of every aspect of materiality and life with
humankind. The result is an articulate and promising vision that
inspires a new ethos, or way of life, to overcome our alienation
from the rest of creation.
Based on a constructive reading of Scripture, the apostolic and
patristic traditions and deeply rooted in the sacramental
experience and spiritual ethos of the Orthodox Church, John
Zizioulas offers a timely anthropological and cosmological
perspective of human beings as "priests of creation" in addressing
the current ecological crisis. Given the critical and urgent
character of the global crisis and by adopting a clear line of
argumentation, Zizioulas describes a vision based on a
compassionate and incarnational conception of the human beings as
liturgical beings, offering creation to God for the life of the
world. He encourages the need for deeper interaction with modern
science, from which theology stands to gain an appreciation of the
interconnection of every aspect of materiality and life with
humankind. The result is an articulate and promising vision that
inspires a new ethos, or way of life, to overcome our alienation
from the rest of creation.
Christ came to save us from sin and death. But what did he save us
for? One beautiful and compelling answer to this question is that
God saved us for union with him so that we might become "partakers
of the divine nature" (1 Pet 2:4), what the Christian tradition has
called "deification." This term refers to a particular vision of
salvation which claims that God wants to share his own divine life
with us, uniting us to himself and transforming us into his
likeness. While often thought to be either a heretical notion or
the provenance of Eastern Orthodoxy, this book shows that
deification is an integral part of Catholicism, Orthodoxy, and many
Protestant denominations. Drawing on the resources of their own
Christian heritages, eleven scholars share the riches of their
respective traditions on the doctrine of deification. In this book
, scholars and pastor-scholars from diverse Christian expressions
write for both a scholarly and lay audience about what God created
us to be: adopted children of God who are called, even now, to "be
filled with all the fullness of God" (Eph. 3:19).
Nikos Nissiotis (1924-1986) was one of the foremost and formative
intellectuals of the ecumenical movement in the twentieth century.
As professor of philosophy and psychology of religion at the
University of Athens, director of the Bossey Institute, and
Chairman of the Faith and Order Commission of the World Council of
Churches, he interpreted the Orthodox spiritual tradition for a
Western audience and highlighted the role of Christian thought in
the modern world. This collection of his most fundamental and
significant articles - some of which have been largely inaccessible
until now - includes an introduction by the editors to the
ecumenical and theological legacy of this exceptional thinker.
|
|