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Shakespeare's plays are filled with religious references and
spiritual concerns. His characters-like Hamlet in this book's
title-speak the language of belief. Theology can enable the modern
reader to see more clearly the ways in which Shakespeare draws on
the Bible, doctrine, and the religious controversies of the long
English Reformation. But as Oxford don Paul Fiddes shows in his
intertextual approach, the theological thought of our own time can
in turn be shaped by the reading of Shakespeare's texts and the
viewing of his plays. In More Things in Heaven and Earth, Fiddes
argues that Hamlet's famous phrase not only underscores the blurred
boundaries between the warring Protestantism and Catholicism of
Shakespeare's time; it is also an appeal for basic spirituality,
free from any particular doctrinal scheme. This spirituality is
characterized by the belief in prioritizing loving relations over
institutions and social organization. And while it also implies a
constant awareness of mortality, it seeks a transcendence in which
love outlasts even death. In such a spiritual vision, forgiveness
is essential, human justice is always imperfect, communal values
overcome political supremacy, and one is on a quest to find the
story of one's own life. It is in this context that Fiddes
considers not only the texts behind Shakespeare's plays but also
what can be the impact of his plays on the writing of doctrinal
texts by theologians today. Fiddes ultimately shows how this more
expansive conception of Shakespeare is grounded in the trinitarian
relations of God in which all the texts of the world are held and
shaped.
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Emmaus (Hardcover)
John Weaver; Foreword by Paul S Fiddes
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R939
R755
Discovery Miles 7 550
Save R184 (20%)
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Ships in 10 - 15 working days
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Emmaus (Paperback)
John Weaver; Foreword by Paul S Fiddes
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R556
R451
Discovery Miles 4 510
Save R105 (19%)
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Ships in 10 - 15 working days
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The 'others' examined by Fiddes are mainly those with whom Murdoch
entered into explicit dialogue in her novels and philosophical
writing - including Immanuel Kant, Simone Weil, Dietrich
Bonhoeffer, Rudolph Bultmann, Paul Tillich, Don Cupitt, Donald
Mackinnon and Jacques Derrida. This 'historic' dialogue is,
however, placed within a wider dialogue between literature and
theology being conducted by the author, and 'others' are brought
into relation with Murdoch in order to illuminate this more
extensive conversation - notably the poet Gerard Manley Hopkins and
the feminist philosopher Julia Kristeva. The book demonstrates that
characteristic themes in Murdoch's novels and philosophy - the love
of the Good, the death of the ego, illusory consolations, the death
of God, the modifying of the will by 'waiting', the sublime and the
beautiful, and attention to other things and persons - all take on
a greater meaning when placed in the context of her life-long
conversation with theology. The exploration of this context is
deepened in this volume by reference to annotations and notes that
Murdoch made in a number of theological books in her personal
library.
Paul's statement that 'letter kills but the spirit gives life' [2
Corinthians 3.6] has had an extraordinary impact on Christian
thought through the ages. It has been read both as affirming the
saving power of the new covenant in comparison to the old, and as a
key to hidden, spiritual meanings in the text of scripture. It is,
however, an ambiguous phrase, followed by a tangled story. This
book explores the Pauline distinction both in its original context
and in its aftermath in the early church, the Reformation and
modern Biblical Studies. It then considers a postmodern reversal,
where ideas of 'Spirit' are often seen as 'deadly' and the openness
of the 'letter' or text as life-affirming, and draws conclusions
for Spirit in the world.
Paul's statement that 'letter kills but the spirit gives life' [2
Corinthians 3.6] has had an extraordinary impact on Christian
thought through the ages. It has been read both as affirming the
saving power of the new covenant in comparison to the old, and as a
key to hidden, spiritual meanings in the text of scripture. It is,
however, an ambiguous phrase, followed by a tangled story. This
book explores the Pauline distinction both in its original context
and in its aftermath in the early church, the Reformation and
modern Biblical Studies. It then considers a postmodern reversal,
where ideas of 'Spirit' are often seen as 'deadly' and the openness
of the 'letter' or text as life-affirming, and draws conclusions
for Spirit in the world.
In "Participating in God," Paul Fiddes seeks to develop an image
of God that is both appropriate to the demands of pastoral care and
firmly grounded in the revelation of God. He explores the way in
which pastoral care shapes our doctrine of God and how faith in the
triune God in turn shapes the practice of pastoral care. Fiddes
elaborates on the Trinitarian context for the pastoral acts of
intercessory prayer, suffering, granting forgiveness, the facing of
death, the exercising of spiritual gifts, and the sacraments.
How can an event that has taken place in the past have an effect
upon the human experience of salvation in the present? In examining
one of the essential questions of the Christian faith, Paul S.
Fiddes explores the limits as well as the gains to be made in
speaking about crucifixion as a historical event, and considers the
relationship of the crucifixion to the continuing process of God's
saving activity. He considers the relevance of a past act of
atonement to such areas of practical experience as forgiveness,
liberation, and suffering.
This study of the literary relationship between Charles Williams
and C. S. Lewis during the years 1936-1945 focuses on the theme of
'co-inherence' at the centre of their friendship. The idea of
'co-inherence' has long been recognized as an important
contribution of Williams to theology, and had significant influence
on the thought of Lewis. This account of the two writers'
conviction that human persons 'inhere' or 'dwell' both in each
other and in the triune God reveals many inter-relationships
between their writings that would otherwise be missed. It also
shows up profound differences between their world-views, and a
gradual, though incomplete, convergence onto common ground.
Exploring the idea of co-inherence throws light on the fictional
worlds they created, as well as on their treatment (whether
together or separately) of a wide range of theological and literary
subjects: the Arthurian tradition, the poetry of William Blake and
Thomas Traherne, the theology of Karl Barth, the nature of human
and divine love, and the doctrine of the Trinity. This study draws
for the first time on transcriptions of Williams' lectures from
1932 to 1939, tracing more clearly the development and use of the
idea of co-inherence in his thought than has been possible before.
Finally, an account of the use of the word 'co-inherence' in
English-speaking theology suggests that the differences that
existed between Lewis and Williams, especially on the place of
analogy and participation in human experience of God, might be
resolved by a theology of co-inherence in the Trinity.
The 'others' examined by Fiddes are mainly those with whom Murdoch
entered into explicit dialogue in her novels and philosophical
writing - including Immanuel Kant, Simone Weil, Dietrich
Bonhoeffer, Rudolph Bultmann, Paul Tillich, Don Cupitt, Donald
Mackinnon and Jacques Derrida. This 'historic' dialogue is,
however, placed within a wider dialogue between literature and
theology being conducted by the author, and 'others' are brought
into relation with Murdoch in order to illuminate this more
extensive conversation - notably the poet Gerard Manley Hopkins and
the feminist philosopher Julia Kristeva. The book demonstrates that
characteristic themes in Murdoch's novels and philosophy - the love
of the Good, the death of the ego, illusory consolations, the death
of God, the modifying of the will by 'waiting', the sublime and the
beautiful, and attention to other things and persons - all take on
a greater meaning when placed in the context of her life-long
conversation with theology. The exploration of this context is
deepened in this volume by reference to annotations and notes that
Murdoch made in a number of theological books in her personal
library.
This book explores the way in which the study and practice of love
creates a common ground for different faiths and different
traditions within the same faith. For the contributors, "common
ground" in this context is not a minimal core of belief or a lowest
common denominator of faith, but a space or area in which to live
together, consider together the meaning of the love to which
various faiths witness, and work together to enable human
flourishing. Such a space, the contributors believe, is possible
because it is the place of encounter with the divine. This book is
the fruit of a Project for the Study of Love in Religion which aims
to create this space in which different traditions of love
converge, from Islam, Judaism, and the Christianity of both East
and West. Tools employed by the contributors in exploring this
space of love include exegesis of ancient texts, theology, accounts
of mystical experience, philosophy, and evolutionary science of the
human. Insights about human and divine love that emerge include its
nature as a form of knowing, its sacrificial and erotic dimensions,
its inclination towards beauty, its making of community and its
importance for a just political and economic life.
This book fuses the Church's traditional doctrine of the
Communion of Saints and Baptists' theology of salvation and
discipleship--charting how Baptists can speak of a communion of
saints here and now. Paul Fiddes and his coauthors emphasize that
this communion is only possible within the fellowship of the triune
God who covenants with and for believers.
Reframing communion within a theology of covenant enables the
affirmation of the practice of prayer and mutual support with all
faithful disciples, both alive and dead. Such a covenantal
understanding of communion avoids an unhealthy obsession with
communication with those who have died. Baptists and the Communion
of Saints thus makes a significant and practical difference in the
way Baptists understand the nature of the church, prepare their
worship, care for the dying and the bereaved, go on spiritual
journeys, and celebrate baptism and the Lord's Supper.
The theme that God suffers with his world has become a familiar one
in recent years, but a careful examination is needed of what it
means to talk about the suffering of God, avoiding the danger of a
merely sentimental belief. This book offers a consistent way of
thinking about a God who suffers supremely and yet is still the
kind of God to whom the Christian tradition has witnessed, and also
about a God who suffers universally and yet is still present
uniquely in the cross of Christ. It is at once both a survey of
recent thought about the suffering of God and a proposal for a way
forward in this important area of Christian theology. The author
surveys four main trends of recent thought: the "theology of the
cross" in modern German theology (as represented particularly in
the work of Karl Barth, Jurgen Moltmann and Eberhard Jungel);
American process theology; the "death of God" theology and the
rejection of the whole idea of divine passibility by modern
followers of classical theism. This thematic structure enables an
idea of divine suffering to be developed throughout the book,
affirming that God freely chooses to limit Himself, to suffer
change, to journey through time and even to
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