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The Doctrine of Theosis in Nicholas of Cusa
The doctrine of theosis means a salvation that is the deification of the saved. The saved actually become God. This unusual doctrine lies at the heart of Nicholas of Cusa's (1401-1464) mystical metaphysics. It is here examined for the first time as a theme in its own right, along with its implications for Cusanus's doctrine of God, his theological anthropology, and his epistemology.
A Christian Spirituality
Before Nature caps a set of themes first brought to the fore in Santmire’s previous work, most notably the classic Travail of Nature. Here Santmire continues the pursuit of a theology bound up with nature and its condition, especially the fragility and fervent expectation of nature’s redemption. Out of this concern, Santmire invites readers on a theological and spiritual journey to a prayerful and contemplative knowledge of the Triune God, in which practitioners are inducted into a bountiful relationship with the cosmic and universal ministry of Christ and the Spirit uniting all of nature in a single vision of hope and anticipation. Scholarly, practical, and accessible.
The Humanness of Martin Luther King Jr.
What was Martin Luther King Jr. really like? In this groundbreaking volume, Lewis V. Baldwin answers this question by focusing on the man himself. Drawing on the testimonies of friends, family, and closest associates, this volume adds much-needed biographical background to the discussion, as Baldwin looks beyond all of the mythic, messianic, and iconic images to treat King in terms of his fundamental and vivid humanness. Special attention is devoted to King’s personal insecurities and struggles, his humility and affinity to common people, his delight in pleasant and passionate conversation, his insatiable love for the precious but ordinary things of life, his robust appetite for artfully-prepared and delicious soul food, his enduring appreciation for music and dance, his cheerful and playful attitude and spirit, his abiding interest in games and sports, and his amazing gift of wit, humor, and laughter. King emerges here as an ordinary human being who enjoyed and celebrated life to the fullest, but was never bigger than life. Here we see the personal qualities of King—as a real, fleshly human being—and also as a man shaped by his social and cultural experiences and locations. This book reclaims the man behind the mythology.
"Then came the crisis of 1933." This is Bonhoeffer's own phrase in a letter that documents a turning point in his own life as well as that of the nation. Of Bonhoeffer s own life at this time, his biographer writes, "The period of learning and roaming" from 1928 until 1931 "had come to an end" as the young lecturer, age 26, began to teach "on a faculty whose theology he did not share" and to preach "in a church whose self-confidence he regarded as unfounded." Bonhoeffer was becoming part of a society that was moving toward political, social, and economic chaos."<,/P>
Events moved quickly at the onset of 1933 in Berlin. In only one hundred days the path was cleared by the German Parliament and the Nazi Party for the establishment of the fascist dictatorship. These one hundred days, as well as the preceding and succeeding months, are reflected in the materials in this volume: in letters, in sermons, in Bonhoeffer's university teaching, in manifestos and a church confession, and in his proactive engagement in the developing church struggle. The vast majority of these are translated here for the first time.
From Philosophy of God to Philosophy of Religious Studies
Jim Kanaris provides a comprehensive understanding of esteemed theologian Bernard Lonergan’s philosophy of religion and a crucial means of identifying precisely the points of contact between Lonergan’s thoughts on God and religion and the issues presently discussed by philosophers of religion. Defining Lonergan’s philosophy of religion presents a challenge because he does not use the term as it is generally understood. Rather, Lonergan addresses these issues under the guise of philosophy of God or natural theology, understands the role of religious experience idiosyncratically, and allows this concept to play various roles in his thought. The dynamics of these various components, their interrelationships, and their function from early to late development are fleshed out in this work. Kanaris finds Lonergan’s philosophy of religion developing at that period when he attributes a new importance to the influence of religious experience. What this means for Lonergan’s controversial proof of God’s existence, the role of Lonergan’s concept of consciousness, and the specifically religious dimension of the notion of experience are explored, along with the emergence of what is technically philosophy of religion.
The Sins that Sabotage Divine Love
Love was at one time a powerfully unifying force among Christians. In his letters, Paul consistently evokes charity as the avenue to both human and divine communion. If the magnitude of charity was of the upmost importance to early Christians, so were those sins that aimed to distract Christians from acting based on love. Taking seriously the efforts of Paul, and later Thomas Aquinas, to expose and root out the sins against charity, Matthew Levering reclaims the centrality of love for moral, and in fact all, theology.
As Levering argues, the practice of charity leads to inner joy and peace as well as outward mercy, good will, and unity with God and neighbor. The sins against charity—hatred, sloth, envy, discord and contention, schism, war and strife, and sedition and scandal—threaten love’s concrete effects by rebelling against dependence on God and undermining interdependence on others. The Betrayal of Charity seriously considers the consequences of each of the sins against love, compelling individuals and communities to recognize their own loss of charity. In doing so, Levering fosters a spirit of restoration and reminds readers that love—not the sins against it—will have the last word.
History and Eternity in Henri de Lubac
Between Apocalypse and Eschaton examines the systematic theology of Henri de Lubac, SJ, one of the most significant Catholic theologians of the twentieth century. While much of the recent work on de Lubac centers on the controversies surrounding his theology of the supernatural, Between Apocalypse and Eschaton argues that eschatology is the key to de Lubac’s theological project and critical to understanding the nouvelle théologie, the group of theologians with whom de Lubac was associated. At the time, intra-Catholic controversies arose around the nouvelle théologie as part of a broader anxiety over the loss of the eternal in twentieth-century Europe. The German occupation of France in World War II was the backdrop for a renewed apocalyptic and eschatological thinking among French Catholics. The nouvelle théologie generated a debate over the meaning of “the end” that was critical to understanding the theological, spiritual, and political fissures in the postwar period. After World War II, de Lubac’s writings increasingly focused on the theology of history and eschatology. The present work returns focus to this often neglected aspect of de Lubac’s work.
A Constructive Account of Theology and the Church
What is the relationship of the church to theology? How does the church relate to the work of creative theological authorship, particularly when authors propose novel claims? Even more, how do ecclesial models, particularly of ecclesial authority, underwrite or authorize how theology is done? Saler takes up these challenging and provocative questions and argues for a fresh ecclesiology of the church as event, specifically as a diffusively spatialized event.
Establishing this claim through the fascinating historical encounters between thinkers like Thomas More and William Tyndale, John Henry Newman and Friedrich Schleiermacher, Between Magisterium and Marketplace provides a theological genealogy of modern ecclesiology, arguing that modern and contemporary ecclesiology is a theological contest not between Barth and Schleiermacher, but rather Newman and Schleiermacher. Constructing an alternative path, Saler turns to the work of a diverse array of authors past and present to argue for a humble yet hopeful view of the theological task in light of contemporary ecclesial opportunities.
A Theology for Bystanders
Theological conversations about violence have typically framed the discussion in terms of victim and perpetrator. Such work, while important, only addresses part of the problem. Comprehensive theological and pastoral responses to violence must also address the role of collective passivity in the face of human denigration. Given the pervasiveness of inaction—whether in the form of denial, willful ignorance, or silent complicity—a theological reflection on violence that holds bystanders accountable, especially those who occupy social sites of privilege, is long overdue. In Beyond Apathy, Elisabeth T. Vasko utilizes resources within the Christian tradition to examine the theological significance of bystander participation in patterns of violence and violation within contemporary Western culture, giving particular attention to the social issues of bullying, white racism, and sexual violence. In doing so, she constructs a theology of redeeming grace for bystanders to violence that foregrounds the significance of social action in bringing about God’s basileia.