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“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html
Michael Plekon's Tradition Alive presents a collection of essays highlighting not only the vibrant tradition of 20th century Eastern Orthodox thought, but also the necessity of its inclusion in the theological canon constructed mainly by Western Christian thinkers. Ranging from the thought of the first generation of Russian ZmigrZs to contemporary Eastern Orthodox theologians, the essays in Tradition Alive point toward a positive theology that is convinced of the immanence of the holy spirit despite a world torn apart by revolution, violence, and despair. The contributors profess their faith in the transforming presence of Christ and the divine dimensions of the church by looking to the meaning and power of tradition in the practices of Eastern Orthodox Christianity. By focusing on the Orthodox Church's ecclesial and liturgical character, the authors emphasize the living character of the Christian tradition. With many contributions difficult, if not impossible, to access until now, Tradition Alive presents a brave and distinctive effort to enliven Western theology by looking to the theology of the East.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html This book examines in detail the traditional teaching of the Orthodox Church about the various stages of the posthumous life of the soul. The famous Orthodox French theologian Jean-Claude Larchet tried to present in as much detail as possible the Orthodox doctrine of death and resurrection and to make due clarifications to the controversial issues discussed with representatives of other Christian denominations (about purgatory, prayer for the dead and for the veneration of saints) or in the bosom of Russian theology itself (about apocatastasis or aerial ordeals).
Christians have some navigating to do. The culture we live in hates the message we cherish. We know the gospel we share is offensive, but sometimes we make it more offensive by our behavior. Is there a way to share an offensive message to an offended culture while not being gratuitously offensive? Blake Long challenges evangelicals: let the gospel do the offending, not us. The gospel is offensive enough. Our attitude--our smugness--shouldn't make the gospel harder to believe. Long helps us find the problem and points us to the solution: Jesus Christ. There's no time to retreat. Only time to engage. Engage with boldness and gentleness; bluntness and compassion. In short, let's start witnessing like Jesus.
Unparalled in its poetry, richness, and religious and historical significance, the Hebrew Bible has been the site and center of countless commentaries, perhaps none as unique as Thinking Biblically. This remarkable collaboration sets the words of a distinguished biblical scholar, André LaCocque, and those of a leading philosopher, Paul Ricoeur, in dialogue around six crucial passages from the Old Testament: the story of Adam and Eve; the commandment "thou shalt not kill"; the valley of dry bones passage from Ezekiel; Psalm 22; the Song of Songs; and the naming of God in Exodus 3:14. Commenting on these texts, LaCocque and Ricoeur provide a wealth of new insights into the meaning of the different genres of the Old Testament as these made their way into and were transformed by the New Testament. LaCocque's commentaries employ a historical-critical method that takes into account archaeological, philological, and historical research. LaCocque includes in his essays historical information about the dynamic tradition of reading scripture, opening his exegesis to developments and enrichments subsequent to the production of the original literary text. Ricoeur also takes into account the relation between the texts and the historical communities that read and interpreted them, but he broadens his scope to include philosophical speculation. His commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. This extraordinary literary and historical venture reads the Bible through two different but complementary lenses, revealing the familiar texts as vibrant, philosophically consequential, and unceasingly absorbing.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html Pastoral theology has no special content that would not be included in other subjects that make up the program of theological education. The subject of his attention is the shepherd . Two main questions arise as far as preparation for the pastoral office is concerned. First, what should a shepherd be like? Second, this is what he should knowto worthily bear his dignity? Of course, it is impossible to strictly separate these two topics, but they quite clearly define the twofold approach of the teacher of pastoral theology to the whole variety of material to be used by him. On the one hand, everything useful is selected that can serve the task of forming an “ideal shepherd”. On the other hand, everything that the shepherd needs to know for his practical activity is extracted. So naturally the course is divided into two parts. We have been given two years to complete it. So we will dedicate the first to getting a clear idea of ​​what a shepherd should be, leaving for the second year a more detailed explanation of everything that he needs to know so that, responding to his high appointment, worthily fulfill all his diverse duties. Turning to the subject that will occupy us during the first year, let us beware of straying into abstract doctrinairism, which easily turns into reasoning. Let us seek the most unpretentious simplicity. The devout simplicity of churchly sustained thought of God is the true attitude of a true pastor. It is perfectly conveyed by the words of the priestly prayer before reading the Gospel at the liturgy: “ Let us correct all carnal lusts, let us go through spiritual life, all to pleasing and wise and active.”The shepherd should be afraid of being carried away by impressions, experiences, “emotions”, by which they determine his pastoral appearance. So he can turn into a "dilettante" of his business. Even worse, if he himself tries, on the shaky basis of such experiences, to create a "school" for himself, turning from an amateur into an "artist" of his business. This is the "broad way" that can bring human glory, but not merit before God. The true shepherd, on the contrary, subjects the spiritual atmosphere surrounding him to vigilant sober control, all the sources of its nourishment, all its manifestations, in this very plan creating a “school” for himself and very cautiously, cautiously treating every manifestation in his holy work. "improvisation". ... The Apostle Paul teaches in the Epistle to Timothy: “It is worthy that elders who lead should be given double honor…” (1 Tim. 5:17). Blessings are taken from bishops and priests. Priests have the right to bless deacons and laity, while bishops have the right to bless priests. Priests are called "fathers" because they show God's Fatherhood to the world, they are conductors of love for the world of the Heavenly Father, Who sent His Son and the Holy Spirit to earth to save people. Respecting the priests “... people respect first of all the grace of God and - themselves, resorting to this source of grace. The unforgivable mistake of a shepherd is to attribute this respect of people to himself and nourish his self-esteem with this respect. Just as the Lord performs the Sacraments through a priest, so He also receives through Him the honor bestowed upon the holy dignity. The task of the priest is to pass it on to the Lord, and not to appropriate it for himself and thereby not bring condemnation upon himself. Any disrespect must be attributed to oneself as a reminder of one's unworthiness, and any respect to the Lord, as a reminder that He also acts through unworthy priests.
George Eliot was a deeply religious thinker, despite having abandoned orthodox forms of Christian belief, and religious themes and figures appear in all her novels. This study focuses on that religious part of her life and writings. Peter C Hodgson is the Charles G Finney Professor of Theology at Vanderbilt University. His many books include "Winds of the Spirit", "God in History", and "Revisioning the Church".
The revised edition of A Theology for the Church retains its original structure, organized under these traditional theological categories: revelation, God, humanity, Christ, the Holy Spirit, salvation, the church, and last things. Each chapter within these sections contains answers to the following four questions: What does the Bible say? What has the church believed? How does it all fit together? How does this doctrine impact the church today? Contributions from leading Baptist thinkers R. Albert Mohler, Jr., Paige Patterson, and Mark Dever among others will also appeal to the broader evangelical community. Included in this revision are new chapters on theological method from a missional perspective (Bruce Ashford and Keith Whitfield) and theology of creation, providence, and Sabbath that engages current research in science and philosophy (Chad Owen Brand). Chapters on special revelation (David Dockery) and human nature (John Hammett) have also been updated.
John Locke's theory of toleration is generally seen as advocating the privatization of religion. This interpretation has become conventional wisdom: secularization is widely understood as entailing the privatization of religion, and the separation of religion from power. This book turns that conventional wisdom on its head and argues that Locke secularizes religion, that is, makes it worldly, public, and political. In the name of diverse citizenship, Locke reconstructs religion as persuasion, speech, and fashion. He insists on a consensus that human rights are sacred insofar as humans are the creatures, and thus, the property of God. Drawing on a range of sources beyond Locke's own writings, Pritchard portrays the secular not as religion's separation from power, but rather as its affiliation with subtler, and sometimes insidious, forms of power. As a result, she captures the range of anxieties and conflicts attending religion's secularization: denunciations of promiscuous bodies freed from patriarchal religious and political formations, correlations between secular religion and colonialist education and conversion efforts, and more recently, condemnations of the coercive and injurious force of unrestricted religious speech.