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Emmaus (Hardcover)
John Weaver; Foreword by Paul S Fiddes
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R871
R714
Discovery Miles 7 140
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A Unicorn Dies (Hardcover)
Paul S Fiddes
bundle available
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R912
R756
Discovery Miles 7 560
Save R156 (17%)
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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.
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 aims to create a Christian theology of wisdom for the
present day, in discussion with two sets of conversation-partners.
The first are writers of the 'wisdom literature' in ancient Israel
and the Jewish community in Alexandria. Here, special attention is
given to the biblical books of Proverbs, Job, and Ecclesiastes. The
second conversation-partners are philosophers and thinkers of the
late-modern age, among them Jacques Derrida, Emmanuel Levinas,
Julia Kristeva, Paul Ricoeur, and Hannah Arendt. In the late-modern
period there has been a reaction against an inherited conception of
the conscious and rational self as mastering and even subjugating
the world around, and there has been an attempt to overcome the
consequent split between the subject and objects of observation.
Paul S. Fiddes enters into dialogue with these late-modern concerns
about the relation between the self and the world, proposing that
the wisdom which is indicated by the ancient Hebraic concept of
hokmah integrates a 'practical wisdom' of handling daily experience
with the kind of wisdom which is 'attunement' to the world and
ultimately to God as creator and sustainer of all. Fiddes brings
detailed exegesis of texts from the ancient wisdom literature into
interaction with an account of the subject in late-modern thought,
in order to form a theology in which seeing the world is knowing a
God whose transcendent reality is always immanent in the signs and
bodies of the world. He thus argues that participation in a triune,
relational God shapes a wisdom that addresses problems of a
dominating self, and opens the human person to others.
This book aims to create a Christian theology of wisdom for the
present day, in discussion with two sets of conversation-partners.
The first are writers of the 'wisdom literature' in ancient Israel
and the Jewish community in Alexandria. Here, special attention is
given to the biblical books of Proverbs, Job and Ecclesiastes. The
second conversation-partners are philosophers and thinkers of the
late-modern age, among them Jacques Derrida, Emmanuel Levinas,
Julia Kristeva, Paul Ricoeur and Hannah Arendt. In the late-modern
period there has been a reaction against an inherited conception of
the conscious and rational self as mastering and even subjugating
the world around, and there has been an attempt to overcome the
consequent split between the subject and objects of observation.
Paul S. Fiddes enters into dialogue with these late-modern concerns
about the relation between the self and the world, proposing that
the wisdom which is indicated by the ancient Hebraic concept of
hokmah integrates a 'practical wisdom' of handling daily experience
with the kind of wisdom which is 'attunement' to the world and
ultimately to God as creator and sustainer of all. Fiddes brings
detailed exegesis of texts from the ancient wisdom literature into
interaction with an account of the subject in late-modern thought,
in order to form a theology in which seeing the world is knowing a
God whose transcendent reality is always immanent in the signs and
bodies of the world. He thus argues that participation in a triune,
relational God shapes a wisdom that addresses problems of a
dominating self, and opens the human person to others.
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Emmaus (Paperback)
John Weaver; Foreword by Paul S Fiddes
|
R515
R425
Discovery Miles 4 250
Save R90 (17%)
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Ships in 10 - 15 working days
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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 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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A Unicorn Dies (Paperback)
Paul S Fiddes
bundle available
|
R553
R466
Discovery Miles 4 660
Save R87 (16%)
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Ships in 10 - 15 working days
|
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.
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.
|
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