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Early Christianity required a particular type of Subject-formation of its believers. Church organizations' expectant stance in relation to their believers has essentially not shifted over time. Yet the reproduction of Subject-formation in our time is becoming more and more difficult, given that tendencies of hardening and dissolution are leading towards the decomposition of the Subject. This development must also be understood in the context of a massive decline in the number of churchgoers. The author argues that a critical theology and up-to-date religious studies must become conscious of the role of the Subject in the history of Christianity, if it is adequately to confront its current crisis. The latent dualisms in the classic model of Subject-formation - which can be traced back to the influence of the Jewish faith - should be overcome through a renewed emphasis on charity. The churches must rethink their role as the 'manager of sins' and reconsider their focus on the performance of punishment. The dialectical conciliation of Unity and Difference - in the sense of a Christian anthropology - is the goal of the coming Christian community. www.w-publishing.com
Charting the first six hundred years of the Christian movement, THE EARLY CHRISTIAN CENTURIES carries the reader from the world of second-temple Judaism to the Byzantine age, the rise of Islam, and the beginnings of medieval European polities.With a combination of rare tact and acuity, Philip Rousseau takes the measure of a generation of scholarship on early Christianity and the late Roman world. He stresses the importance of shifting historical consciousness, the continuity and development of ideas, and the urge for social respectability. Paying the greatest attention to the 'inner' components of Christian life, the resulting story captures fully the major figures: Paul, the gospel writers, the early 'apologists', and the great figures of the 'patristic' age, including the Cappadocian Fathers, Augustine and Gregory the Great.
Foreword by Marcello Pera Written by Joseph Ratzinger shortly before he became Pope Benedict XVI, Christianity and the Crisis of Cultures looks at the growing conflict of cultures evident in the Western world. The West faces a deadly contradiction of its own making, he contends. Terrorism is on the rise. Technological advances of the West, employed by people who have cut themselves off from the moral wisdom of the past, threaten to abolish man (as C.S. Lewis put it)whether through genetic manipulation or physical annihilation. In short, the West is at war-with itself. Its scientific outlook has brought material progress. The Enlightenment's appeal to reason has achieved a measure of freedom. But contrary to what many people suppose, both of these accomplishments depend on Judeo-Christian foundations, including the moral worldview that created Western culture. More than anything else, argues Joseph Ratzinger/Benedict XVI, the important contributions of the West are threatened today by an exaggerated scientific outlook and by moral relativism-what Benedict XVI calls "the dictatorship of relativism"-in the name of freedom. Christianity and the Crisis of Cultures is no mere tirade against the moral decline of the West. Razinger challenges the West to return to its roots by finding a place for God in modern culture. He argues that both Christian culture and the Enlightenment formed the West, and that both hold the keys to human life and freedom as well as to domination and destruction. Ratzinger challenges non-believer and believer alike. "Both parties," he writes, "must reflect on their own selves and be ready to accept correction." He challenges secularized, unbelieving people to open themselves to God as the ground of true rationality and freedom. He calls on believers to "make God credible in this world by means of the enlightened faith they live." Topics include: Reflections on the Cultures in Conflict Today The Significance and Limits of Today's Rationalistic Culture The Permanent Significance of the Christian Faith Why We Must Not Give Up the Fight The Law of the Jungle, the Rule of Law We Must Use Our Eyes! Faith and Everyday Life Can Agnosticism Be a Solution? The Natural Knowledge of God "Supernatural" Faith and Its Origins
The story of a forgotten early Christian bishop and his emergent network of churches along ancient Mediterranean trade routes.
A contemporary critical theology has a double task: On one hand it should try to formulate the experience of faith in an appropriate language; on the other hand it must deal with the ideological misunderstandings of other disciplines concerning questions of faith. Pavel Vitalis takes up the challenge of mastering this double task. He uses Early Christianity as a source, which the West is gradually loosing. He makes the attempt at dealing with an essay written by the well-known television philosopher Peter Sloterdijk about the monotheistic religions. His central thesis is that Sloterdijk's unsuccessful and false assertions lead to a defamation of the Christian religion and seem like an intellectual caricature. Vitalis reasons that this is caused by the increasing intellectualism of the West. In addition to this argument, the book also offers an insight into the intellectual repertory of Early Christianity in an understandable language. www.w-publishing.com
Analyzes what Jesus said about when he would return and the last days would arrive (as in Matthew 24:34). Defends the trustworthiness of Jesus' teachings.
This book seeks to bring coherence to two of the most studied periods in British history, Caroline non-conformity (pre-1640) and the British revolution (post-1642). It does so by focusing on the pivotal years of 1638–44 where debates around non-conformity within the Church of England morphed into a revolution between Parliament and its king. Parliament, saddled with the responsibility of re-defining England’s church, called its Westminster assembly of divines to debate and define the content and boundaries of that new church. Typically this period has been studied as either an ecclesiastical power struggle between Presbyterians and independents, or as the harbinger of modern religious toleration. This book challenges those assumptions and provides an entirely new framework for understanding one of the most important moments in British history.
Nearly two decades ago Hank Hanegraaff’s award-winning Christianity in Crisis alerted the world to the dangers of a cultic movement within Christianity that threatened to undermine the very foundation of biblical faith. But in the 21st century, there are new dangers—new teachers who threaten to do more damage than the last. These are not obscure teachers that Hanegraaff unmasks. We know their names. We have seen their faces, sat in their churches, and heard them shamelessly preach and promote the false pretexts of a give-to-get gospel. They are virtual rock stars who command the attention of presidential candidates and media moguls. Through make-believe miracles, urban legends, counterfeit Christs, and twisted theological reasoning, they peddle an occult brand of metaphysics that continues to shipwreck the faith of millions around the globe: “God cannot do anything in this earthly realm unless we give Him permission.” “Keep saying it—‘I have equality with God’—talk yourself into it.” “Being poor is a sin.” “The Jews were not rejecting Jesus as Messiah; it was Jesus who was refusing to be the Messiah to the Jews!” “You create your own world the same way God creates His. He speaks, and things happen; you speak, and they happen.” Christianity in Crisis: 21st Century exposes darkness to light, pointing us back to a Christianity centered in Christ. From the Preface: “Having lost the ability to think biblically, postmodern Christians are being transformed from cultural change agents and initiators into cultural conformists and imitators. Pop culture beckons, and postmodern Christians have taken the bait. As a result, the biblical model of faith has given way to an increasingly bizarre array of fads and formulas.”
Discusses German influence on the development of early medieval Christianity.