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This book constitutes the first volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Divine Vulnerability and Creation. This study first develops an approach to interpreting the contested claims about the suffering of God. Thus, the larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. Through this approach this volume of studies into the Christian symbol of divine suffering then investigates the two major presuppositions that the larger family of testimonies to divine suffering normally hold: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life--the imago Dei as love. When fully elaborated, these presuppositions reveal the conditions of possibility for divine suffering and divine vulnerability with respect to creation.
God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Volume I: Divine Vulnerability and Creation is the first of a three-volume study of Christian testimonies to divine suffering. The larger study focuses its inquiry on the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely. The goal is then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. In this first volume, the author develops an approach to interpreting the contested claims about the suffering of God. Through this approach to the Christian symbol of divine suffering, he then investigates the two major presuppositions that the larger family of testimonies to divine suffering normally hold: an understanding of God through the primary metaphor of love ('God is love'); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life - the imago Dei as love. When fully elaborated, these presuppositions reveal the conditions of possibility for divine suffering and divine vulnerability with respect to creation.
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.
God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Volume II: Evil and Divine Suffering is the second of a three-volume study of Christian testimonies to divine suffering. The larger study focuses its inquiry on the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely. The goal is then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume proceeds on the basis of the presuppositions of the symbol, those implicit attestations that permit the possibility of divine suffering - that which constitutes divine vulnerability with respect to creation. The author investigates two divine wounds or modes of divine suffering to which the larger family of testimonies normally attest: (1) divine grief, or suffering due to human sin or betrayal by the beloved human; and (2) divine self-sacrifice, or suffering for the beloved human in its bondage to sin or misery, so as to establish the possibility of redemption and reconciliation.
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love (God is love); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering.
Vulnerability is at the core of the political drama of our time. Countering conventional approaches, this book presents human vulnerability as a source of political community and a potential for political agency in precarity. Analyzing Christian celebrations of Christmas and Easter in contexts of struggle, it shows how religious resources inspire precarious politics. Combining critical political theory, liberation theology, and lived religion, Sturla J. Stålsett sees in such celebrations a ‘political sacralization’ of vulnerability and a ‘dispossession of divinity.’
Description: This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love (""God is love""); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice. Endorsements: ""Pool's book provides a probing study of the meaning of suffering and evil in the light of the Christian revelation. This second volume of a trilogy offers a depth of analysis of a perennial subject that contemporary theologians will value."" --Chester Gillis Georgetown University ""Jeff Pool's God's Wounds provides one of the most carefully written discussions of the relationship between evil and divine suffering. This deeply theological book offers a sustained treatment of a theme that many Christians invoke but few can discuss with any clarity: the meaning of divine suffering and its role in liberation from all forms of oppression. It ought to be read by anyone concerned with the contemporary meaning of the drama of sin and redemption."" --Stephen J. Pope Boston College ""The second volume of Jeff Pool's trilogy interprets the core of our Christian heritage as a story and message of divine suffering in loving response to the miseries of creaturely cupiditas. Consistent in his method and in his critical approach, while painstakingly careful in dealing with both the Bible and the flood of relevant studies, the author offers his readers a coherent and challenging construal of the biblical view of the universe and its destiny."" --Petr Macek, Charles University in Prague About the Contributor(s): Jeff B. Pool is Associate Professor of Religion, College Chaplain, and Director of the Campus Christian Center, Berea College, Berea, Kentucky.
In the past, scholars and others have asked whether Mormons are Christian. This work reverses the question by asking, "are Christians Mormon?" By identifying Mormon doctrines formerly considered heretical and documenting how these doctrines have gained increasing acceptance within mainstream Christian theologies, the work presents some surprising insights. In chapters focusing on subjects such as deification, the divine feminine, and the reopening of the scriptural canon, among others, the book sets out Joseph Smith's teachings on these ideas, summarizes the criticisms of those positions, and examines trends in contemporary Christian theology that significantly converge in Joseph's direction. Exploring the convergence of contemporary Christian theology with Mormon doctrines, this book will appeal to a broad range of students and readers exploring Christian theology and the Latter-day Saint tradition.
The classical doctrine of God expresses that the God of the Bible is triune, a se, simple, immutable, impassible, eternal, and the sovereign Lord over his creation, which he created from himself. Modern streams of theology, within the evangelical circle, continue to promote a doctrine of God that sharply contrasts the classical view—the traditional view of God in Christian theism. Therefore, a critical response to such a theology is needed. This study is a comprehensive analysis and sustained critique of Thomas Jay Oord’s open/relational doctrine of God. Oord’s model substitutes process metaphysics for classical metaphysics, while attempting to retain foundational Christian doctrines that were established within a classical metaphysical framework.