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"Douglas Knight has produced an ambitious, engaging, and creative account of the drama of redemption by changing the baseline terms in the discussion. This is constructive theology of a bold and fresh kind, taking seriously Israel, sacrifice, and an account of the problem of the human condition indebted to Irenaeus and Zizioulas. It is remarkable for its timely account of the church's destiny in the world of God's urgent, consummative work." --Christopher Seitz, University of St. Andrews "Knight combines a rigorous and scripturally disciplined dogmatic approach with fundamental analysis of metaphysical concepts. The result is an exciting and theologically motivated challenge to our modern assumptions about time and change, embodiment and identity." --R. R. Reno, Creighton University "No attentive reader of this book can fail to be impressed by its scope, boldness, and sheer theological energy. As he moves across the fields of historical and systematic theology, biblical studies, and philosophy, Knight demonstrates the resources within the Christian tradition for critical analysis and hopeful reconstruction of culture. This provocative book deserves to be read and debated very widely." --John Webster, University of Aberdeen "Douglas Knight is a free-flowing fountain of unexpected ideas and connections." --Robert W. Jenson, Center of Theological Inquiry, Princeton "In the tradition of Irenaeus's Against Heresies and in conversation with leading theologians and biblical scholars, this tour de force tells a grand narrative of all things coming together and coming to be in Israel, Jesus Christ, and the church. Douglas Knight displays an impressive imagination for pulling together a dizzying variety of voices. --Telford Work, Westmont College "Dense, erudite, and provocative, this work confirms the vitality of British, indeed European, doctrinal theology. . . . The reader opening to any page will be rewarded with startling and original theological insights." --Brian Brock, University of Aberdeen
Eschatology is the study of the last things: death, judgment, the afterlife, and the end of the world. Through centuries of Christian thoughtfrom the early Church fathers through the Middle Ages and the Reformationthese issues were of the utmost importance. In other religions, too, eschatological concerns were central. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to be seen as something of an embarrassment. The twentieth century, however, saw the rise of phenomena that placed eschatology back at the forefront of religious thought. From the rapid expansion of fundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, martyrdom, and paradise in Islam, interest in eschatology is once again on the rise. In addition to its popular resurgence, in recent years some of the worlds most important theologians have returned eschatology to its former position of prominence. The Oxford Handbook of Eschatology will provide an important critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural. This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.
Both Alexander Schmemann and Joseph Ratzinger insist that the human person remains shrouded in mystery without God's self-disclosure in the person of Jesus Christ. Like us, Jesus lived in a particular time and location, and therefore time and temporality must be part of the ontological question of what it means to be a human person. Yet, Jesus, the one who has time for us, ascended to the Father, and the bride of Christ awaits his return, and therefore time and temporality are conditioned by the eschatological. With this in mind, the ontological question of personhood and temporality is a question that concerns eschatology: how does eschatology shape personhood? Bringing together Schmemann and Ratzinger in a theological dialogue for the first time, this book explores their respective approaches and answers to the aforementioned question. While the two theologians share much in common, it is only Ratzinger's relational ontological approach that, by being consistently relational from top to bottom, consistently preserves the meaningfulness of temporal existence.
The Pentecostalisation of African Christianity has been called the “African Reformation” of the past thirty years. African Pentecostalism is a diverse movement characterised by its emphases on Spirit baptism, divine healing, charismatic worship and eschatological expectations. This work investigates its eschatological systems in terms of its unrealised expectation of the second coming of Christ, and suggestions are presented for the movement to keep its eschatology at the heart of its impetus. This is accomplished through a hermeneutical awareness of the distinctiveness of Pentecostalism as a restorationist movement. Written for pastors, church leaders and believers, this book discusses the literalistic way of reading the Bible in most of the classical Pentecostal components of African Pentecostalism, supporting their premillennialist and even dispensational eschatological views. It suggests a new Pentecostal hermeneutics developed by scholarship in the past forty years, in line with significant elements of the way in which early Pentecostals read the Bible. This new hermeneutical awareness implies new and exciting ways of thinking about eschatology that will enrich and enlighten African Pentecostalism in its hope for the second coming of Christ.
In what ways does psychological development differ from spiritual development and psychological experience from spiritual experience? Bringing together two disparate theories under a trans-disciplinary framework, G. C. Tympas presents a comparison of Carl Jung’s theory of psychic development and Maximus the Confessor’s model of spiritual progress. An ‘evolutional’ relationship between the ‘psychological’ and the ‘spiritual’ is proposed for a dynamic interpretation of spiritual experience. Carl Jung and Maximus the Confessor on Psychic Development offers a creative synthesis of elements and directions from both theories and further explores: - Jung’s views on religion in a dialogue with Maximus’ concepts - The different directions and goals of Jung’s and Maximus’ models - Jung’s ‘Answer to Job’ in relation to Maximus’ theory of ‘final restoration’. Tympas argues that a synthesis of Jung’s and Maximus’ models comprises a broader trans-disciplinary paradigm of development, which can serve as a pluralistic framework for considering the composite psycho-spiritual development. Constructively combining strands of differing disciplines, this book will appeal to those looking to explore the dialogue between analytical psychology, early Christian theology and Greek philosophy.
Modern science informs us about the end of the universe: "game over" is the message which lies ahead of our world. Christian theology, on the other hand, sees in the end not the cessation of all life, but rather an invitation to play again, in God's presence. Is there a way to articulate together such vastly different claims? Eschatology is a theological topic which merits being considered from several different angles. This book seeks to do this by gathering contributions from esteemed and fresh voices from the fields of biblical exegesis, history, systematic theology, philosophy, and ethics. How can we make sense, today, of Jesus' (and the New Testament's) eschatological message? How did he, his early disciples, and the Christian tradition, envision the "end" of the world? Is there a way for us to articulate together what modern science tells us about the end of the universe with the biblical and Christian claims about God who judges and who will wipe every tear? Eschatology has been at the heart of Christian theology for 100 years in the West. What should we do with this legacy? Are there ways to move our reflection forward, in our century? Scholars and other interested readers will find here a wealth of insights.
One of the most persistent, powerful, and dangerous notions in the history of the Jews in the diaspora is the prodigious talent attributed to them in all things economic. From the medieval Jewish usurer through the early-modern port-Jew and court-Jew to the grand financier of the nineteenth and twentieth centuries and contemporary investors, Jews loom large in the economic imagination. For capitalists and Marxists, libertarians and radical reformers, Jews are intertwined with the economy. This association has become so natural that we often overlook the history behind the making and remaking of the complex cluster of perceptions about Jews and economy, which emerged within different historical contexts to meet a variety of personal and societal anxieties and needs. In An Economy of Strangers, Avinoam Yuval-Naeh historicizes this association by focusing on one specific time and place—the financial revolution that England underwent from the late seventeenth century that coincided with the reestablishment of the Jewish population there for the first time in almost four hundred years. European Christian societies had to that point shunned finance and constructed a normative system to avoid it, relying on the figure of the Jew as a foil. But as the economy modernized in the seventeenth century, finance became the hinge of national power. Finance’s rise in England provoked intense national debates. Could financial economy, based on lending money on interest, be accommodated within Christian state and society when it had previously been understood as a Jewish practice? By projecting the modern economy and the Jewish community onto each other, the Christian majority imbued them with interrelated meanings. This braiding together of parallel developments, Yuval-Naeh argues, reveals in a meaningful way how the contemporary and wide-ranging association of Jews with the modern economy could be created.
Richard J. Britton uses the critical theory of Jacques Derrida, Giorgio Agamben, and others to examine the financial, gift, and olive tree metaphors of Paul’s Letter to the Romans. Drawing upon papyri about money, gifts, and friendship, Greek and Roman farming handbooks, and later sources, including the Book of Mormon and writings from colonized places, Britton questions the way some people understand faith, grace, and identity in the New Testament and beyond. Britton asserts that the believer is not a passive recipient of God’s grace and righteousness but rather an interpreter, reader, and decision maker actively involved in reciprocal exchange and enhancement of God’s eschatological and soteriological project. Believers, he concludes, negotiate meaning through their own interaction with texts and traditions in combination with their own personal relationship with the divine and the world. Turning to the contemporary world, Britton contends that, if we want to upend the oppression of established religion and ideology, we must first appreciate the believer as a powerful and responsible agent within God’s cosmic project.
This short textbook, the latest volume in the Guides to Theology series, surveys key themes and aspects of Christian hope by tracing eschatological ideas as they have developed from Scripture throughout the history of theology. John McDowell and Scott Kirkland present a series of lenses on understanding eschatological statements, or the content of Christian hope. They have structured their book thematically into five chapters—four exploring apocalyptic, existential, political, and christological themes, followed by an extensive annotated bibliography. Within each chapter, McDowell and Kirkland take a history-of-ideas approach, locating the various perspectives in their historical contexts. Concise and accessible, this book is ideal for introductory undergraduate courses in eschatology.