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Australian theologian Scott Cowdell explores how 'having faith' has changed under the influence of modernity and post-modernity in the West. Following the understanding of faith typical of Saint Paul, the Fathers and the medieval monastic theologians, faith is returned from pious sentimentality and arid philosophy of religion to the realm of 'participating knowing', 'paradigmatic imagination', and personal transformation where it belongs as a 'form of life', shaped by encounter with Jesus Christ and worked out through the Eucharistic community.
In the pages of this book, the challenge of nonbelievers is boldly met with surprising answers which ultimately upend the modern debate between faith and science in the public square. Primarily utilizing the truths of nature known to all humans through science, math, and logic, an analysis of nature clearly and convincingly demonstrates that all the evidence and widely accepted theories of science can only be truly understood through faith in God. It turns out that the nonbelievers, not people of faith, are the ones actually practicing a mythological fantasy misrepresenting the truth of science. Chief among all their delusional dogmas is a theory of evolution governed by the principle of survival of the fittest. This principle is far from good science when even a grade school child knows that no matter how fit one may be, nothing will survive. Death, like taxes, is inevitable. All the efforts to regulate faith in the courts, to secularize human sexuality, or promote the separation of God and state are little more than a modern version of the Tower of Babel, a fantasy about humans storming the heavens. For all disciplines of science are predicated upon a priority in nature for human survival which can only be justified by faith in God. That, if there is no God, both science and human life have no real meaning or true purpose; and yet none of us lives that way. Which truly means everyone, even those with the hardest heart, are called by God through nature to an abiding faith.
Kathleen is settling into farm life in Ohio pretty well, but is distraught to learn that her best friend in Indiana is direly ill and she must rely on her faith in God for strength and hope that her friend will survive.
The quest for spirituality is universal, but with so many paths of spiritual nourishment to explore, how do we begin to find the one that is right for us? “Our tradition provides us with appropriate vehicles to express our spirituality within the framework of Judaism. Jewish sages, taking into account the need and makeup of the individual Jew, have been very generous in outlining for us various alternatives.... As you become aware of your emotional and intellectual needs, and search for an appropriate path to meet them with integrity, you will soon realize that you have a preference for certain paths among the many.” —from Chapter 9 Rabbi Rifat Sonsino—a self-proclaimed rationalist—offers a candid, comprehensive discussion of the major paths to spirituality within the framework of Judaism, and the differing way each path can help us on our quest to nourish the soul and enlighten the mind. Acts of transcendence, prayer, meditation, study, ritual, relationship and good deeds...which is the best path for you? How can you follow it?
In this beautifully written work, one of America's most beloved meditation teachers offers discerning wisdom on understanding faith as a healing quality. Through the teachings of Buddha and insight gained from her lifelong spiritual quest, Salzberg provides us with a road map for cultivating a feeling of peace that can be practiced by anyone of any tradition.
What is nature's place in our spiritual lives? In today's modern culture, we've become separated from the sacredness of the natural world. This book offers a different, eye- and soul-opening way of viewing our religion: A perspective grounded in nature, and rich in insights for seekers of all faiths. Respect for the holiness of Creation, our duty to protect the natural world, reverence for the land ... a focus on nature is part of the fabric of Jewish thought. Here, innovative contributors bring us a richer understanding of the long-neglected themes of nature that are woven through the biblical creation story, ancient texts, traditional law, the holiday cycles, prayer, mitzvot (good deeds) and community. Ecology & the Jewish Spirit explores the wisdom that the Jewish tradition has to offer all of us, to help nature become a sacred, spiritual part of our own lives. Contributors: Eileen Abrams * Bradley Shavit Artson * Philip J. Bentley * Ellen Bernstein * Ellen Cohn * Eliezer Diamond * Shira Dicker * David Ehrenfeld * Charles Fenyvesi * Shamu Fenyvesi * Dan Fink * Barry Freundel * David Gedzelman * Everett Gendler * Neil Gillman * Neal Joseph Loevinger * Victor Raboy * Debra J. Robbins * Robert Sand * Marc Sirinsky * Jeff Sultar * Marc Swetlitz * Lawrence Troster
The elusive disposition of John's language has been noted by biblical scholars throughout the history of New Testament studies. The Fourth Gospel is seen as so simple to grasp and yet often pointing beyond itself and beckoning the reader to read deeper. Various socio-linguistic studies have explained this feature as the reflection of the sectarian tendencies in the Johannine Christianity. In his study Saeed Hamid-Khani questions these approaches as inadequate. In turn, he examines John's language within an exegetical and theological framework. He argues that the Sitz im Leben of Johannine language was an environment in which the Hebrew Scriptures were the dominant conceptual force for both the Jews and the Christians. In this context he argues that the essential function of John's enigmatic language is wedded to the Evangelist's purpose in writing the Gospel: namely a steadfast focus upon setting forth that Jesus is the Christ according to the witness of Israel's Scriptures. It is here in these echoes and thematic allusions to the Scriptures that we find the answer to the function and significance of John's unique language: i.e., Jesus is the Messiah, the Saviour of the world, and he is the visible image of the invisible God, the embodiment of the self-revelation of God according to the Scriptures. However, these truths are concealed from the undiscerning and are only revealed by the spirit of God to those who are born of God.