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What does it mean to be saved, and how can we make sense of theChristian claim that Christ died for our sins? That is the work of soteriology, the classic discipline of theology thatinquires into the "saving work" of Christ and asks the what, why, andhow of redemption as understood by Christians. In this careful surveyand insightful analysis of two thousand years of Christian refl ectionon salvation, theologian David Brondos lays bare the rich, diverse, andeven competing understandings of salvation, their social context anddevelopment, and their strengths and weaknesses. Concentrating onthirteen of the most important fi gures in that long arc – from its biblical roots to its most controverted contemporary expressions – Brondosunfolds the thought of each theologian as articulating a distinctive storyof salvation or atonement. An excellent learning tool, Brondos's succinct and helpful text is augmentedwith a helpful time line, illustrations, glossary, suggestions forfurther reading, and questions for discussion and refl ection. His workillumines how Christians through the ages have understood Jesus,salvation, and human reconciliation with God. The thirteen figures include Isaiah, Luke, Paul, Irenaeus, Gregory of Nyssa, Anselm, Martin Luther, John Calvin, Albrecht Ritschl, Karl Barth, Rudolf Bultmann, Jon Sobrino, and Rosemary Radford Ruether.
Dieser Sonderband beinhaltet die Vorträge von 26 Theologinnen und Theologen aus 12 verschiedenen Ländern, die sich zu einer einwöchigen Internationalen Sommerschule an der Universität Regensburg versammelten, um darüber nachzudenken, wie sich Mission und friedliche Koexistenz miteinander vereinbaren lassen. Eine zu beobachtende Zunahme nationalistischer und fundamentalistischer Strömungen in vielen asiatischen Ländern, in denen Christen weitgehend Minderheiten darstellen, aber auch einige Entwicklungen in Deutschland, wie Säkularisierung und Migrantenbewegung, zeigen die Dringlichkeit der Auseinandersetzung mit dieser Thematik. Die Beiträge dieses Bandes reflektieren Themengebiete wie Bildung, Ökumene und Historie. Teilnehmer und Autoren sind überwiegend Schüler und Schülerinnen des Regensburger Systematikers Hans Schwarz, dessen Arbeitsgebiete sich in den einzelnen Themengebieten widerspiegeln. The special volume in the series Glaube und Denken contains papers presented by 26 theologians from 12 different countries. The authors convened at the university of Regensburg for a week-long International Summer School. They pondered how mission and peaceful co-existence can be achieved under newly emerging conditions. They observed a rise of nationalistic and fundamentalist currents in many Asian countries in which Christians are often a minority. Furthermore, developments in Germany, such as secularization and the increasing number of believers of other religions through the influx of immigrants, show the urgency to reflect on this new situation. The collected papers touch topics such as education, ecumenism, and history. Most of the participants are students of the Regensburg systematic theologian Hans Schwarz whose special fields of interest are mirrored in these topics.
Free in Deed provides an imaginative and succinct introduction to Lutheran ethics, which the author contends is, finally, neighbor ethics. The gospel of Jesus Christ sets us free to serve neighbors--including all creation--and their well-being. This Lutheran framework provides a distinctive approach for navigating social issues in tumultuous times.
With clarity and verve, Mark Allen Powell introduces the beginning student to the contents and structure of the Gospels, their distinctive characteristics, and their major themes. An introductory chapter surveys the political, religious, and social world of the Gospels, methods of approaching early Christian texts, the genre of the Gospels, and the religious character of these writings. This second edition has been updated to take fuller account of different theories regarding the Gospels, with new chapters on the historical Jesus and on gospel literature not included in our New Testament, and with a pleasing new format. Special features include illustrations and more than two dozen special topics.
What is the connection between Christian doctrine and concrete social action? This question marks the often unarticulated divide between systematic theology and liberation theology, each often emphasizing one primarily or formally over the other. Examining the work of Karl Barth, T. F. Torrance, and Jon Sobrino, here Nathan Hieb contests this bifurcation, specifically around the nodal points of the crucifixion, or the doctrine of atonement, and the context of suffering. This book is an innovative study that bridges the boundaries of method, doctrine, and praxis, creating a strong theological and action-oriented relationship between systematic and liberation theology.
This volume investigates how mothers can understand parenting as spiritual practice, and what this practice means for theological scholarship. An intergenerational and intercultural group of mother-scholars explores these questions that arise at the intersection of motherhood studies, religious practice, pastoral care, and theology through engaging and accessible essays. Essays include both narrative and theological elements, as authors draw on personal reflection, interviews, and/or sociological studies to write about the theological implications of parenting practice, rethink key concepts in theology, and contribute to a more robust account of parenting as spiritual practice from various theological perspectives. The volume both challenges oppressive, religious images of self-sacrificing motherhood and considers the spiritual dimensions of mothering that contribute to women’s empowerment and well-being. It also deepens practical and systematic theologies to include concern for the embodied and everyday challenges and joys of motherhood as it is experienced and practiced in diverse contexts of privilege and marginalization.
Karl Rahner’s theory of how Jesus saves has garnered criticism. Rahner’s portrayal of Jesus has been described by Hans Urs von Balthasar as merely notifying the world of God’s salvific will. Others have doubted whether Rahner thinks Jesus “causes” salvation at all. Even Rahner’s advocates style his Jesus as a kind of sign, albeit an effective one, the primal Sacrament. But another major and yet underappreciated dimension to Rahner’s christology is his identification of Jesus as Representative—both our representative before God and God’s before us. As such a Representative, Jesus is not a redemptive agent who accomplishes human salvation simply through an act, and even less is he a mere exemplar or notification. This Jesus does not only “do” our salvation—rather, he is the locus of salvation itself. He not only “opens” heaven’s gates, but he creates heaven with his own resurrection. Being Salvation uncovers this dimension within Rahner’s theology, relating it to other historical examples of representative soteriology (e.g. Irenaeus’s theory of recapitulation) and to Rahner’s more familiar sacramental soteriological categories. It gives special attention to Rahner’s intense attention to the church fathers early in his career, including Rahner’s untranslated theology dissertation, E latere Christi (“From the Side of Christ”).
Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the question to and a continuous seeking of the meaningfulness of Christology. From the earliest reckoning with the relationship between Jesus of Nazareth and the Christ of faith, what it means to do Christology today remains at the methodological center of the task and scope of every systematic theology. Whether giving an account of Albert Schweitzer's bringing an end to the quest for the historical Jesus in 1906, or attending to Rudolf Bultmann's period of no quest culminating with his demythologization project in the 1940s, how we still think of Christology as a matter of questions and concerns with meaning speaks to an unavoidable philosophizing of Christology. In this way, The Philosophy of Christology offers both a particular history of Christology in conjunction with a particular philosophy of Christology, which assesses the theological contributions by a group of Bultmannians following Bultmann in the 1950s and 1960s up to what can be reimagined by repurposing Jacques Derrida's philosophical question into the meaning of love in 2002.
For many people today, the Christian gospel as traditionally articulated has become irrelevant and meaningless, making it necessary to rethink our understanding of the gospel. Redeeming the Gospel examines the central themes traditionally associated with Lutheran theology, including especially law and gospel, the work of Christ, and the doctrine of justification by grace through faith, in order to deconstruct and reconstruct our understanding of the gospel so that it may be proclaimed in a way that responds to the needs and concerns of our world today.