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In recent years numerous scholars in disciplines not traditionally associated with theology have promoted an interesting thesis. They maintain that one particular Christian doctrine, the Incarnation, had an inordinate influence on the shape of Western culture. The doctrine, they say, was so radical that it mandated an epistemological break with pagan society’s perception of the universe and forced Christians to form a new culture. As medieval society worked out the consequences of the doctrine, it gave birth to those attitudes, institutions, and actions that define modern Western culture. The claims are well argued, but it is a historically untested thesis. How the Doctrine of Incarnation Shaped Western Culture is a response to the situation. It investigates whether the presence of the doctrine had the definitive effect on Western culture that so many scholars claim it did. It searches early Christian and medieval sources for evidence and concludes that the doctrine had a dominant effect on the developing culture. No other idea was as omnipresent or pervasive in Western society during its formative stage as the Incarnation doctrine. The doctrine was influential in the establishment of every major facet of Western culture. Its paradox, irrationality, and juxtaposition of opposites created a tension that cried out for resolution, and society responded accordingly. The ideas within the doctrine acted as catalysts for cultural change. As a result, the West developed its most characteristic traits and forged a path that was uniquely its own.
The experience of loneliness is as universal as hunger or thirst. Because it affects us more intimately, we are less inclined to speak of it. But who has not known its gnawing ache? The fear of loneliness causes anguish. It prompts reckless deeds. To this, every age has borne witness. No voice is more insidious than the one that whispers in our ear: 'You are irredeemably alone, no light will pierce your darkness.' The fundamental statement of Christianity is to convict that voice of lying. The Christian condition unfolds within the certainty that ultimate reality, the source of all that is, is a personal reality of communion, no metaphysical abstraction. Men and women, made 'in the image and likeness' of God, bear the mark of that original communion stamped on their being. When our souls and bodies cry out for Another, it is not a sign of sickness, but of health. A labour of potential joy is announced. We are reminded of what we have it in us to become. That our labour may be fruitful, Scripture repeatedly exhorts us to 'remember'. The remembrance enjoined is partly introspective and existential, partly historical, for the God who took flesh to redeem our loneliness leaves traces in history. This book examines six facets of Christian remembrance, complementing biblical exegesis with readings from literature, ancient and modern. It aims to be an essay in theology. At the same time, it proposes a grounded reflection on what it means to be a human being.
This essay newly interprets the rise of the individual within the Italian peninsula between 1180 and 1300. It follows the historical events and the cultural products that define the period keeping in mind that the creators were conscious of a tangible, real Christ in their midst. For it is the time when Jesus was known to be in the Eucharist as a carnal potentiality, as well as a time when Europeans on Crusade had reached his temporal abode. As Christ as neighbor became a consistent idea, the relationship towards that idea became one of accommodation, making subsequent worship a form of individualism. The later Renaissance was as much a specific reaction to a particular understanding of Christology within the cultural sphere as it was a reawakening of Classical ideals through a new paradigm of European selfhood outside of Christianity. Understood in this way, the Incarnation helped to produce an action based Christianity amenable to the needs of the Roman Church. The later insistence upon text and notions of personal conscience that identifies the Reformation, can now be seen as a true end to the Renaissance Christian praxis which began with the excitement over Christ among them.
In recent years numerous scholars in disciplines not traditionally associated with theology have promoted an interesting thesis. They maintain that one particular Christian doctrine, the Incarnation, had an inordinate influence on the shape of Western culture. The doctrine, they say, was so radical that it mandated an epistemological break with pagan society's perception of the universe and forced Christians to form a new culture. As medieval society worked out the consequences of the doctrine, it gave birth to those attitudes, institutions, and actions that define modern Western culture. The claims are well argued, but it is a historically untested thesis. How the Doctrine of Incarnation Shaped Western Culture is a response to the situation. It investigates whether the presence of the doctrine had the definitive effect on Western culture that so many scholars claim it did. It searches early Christian and medieval sources for evidence and concludes that the doctrine had a dominant effect on the developing culture. No other idea was as omnipresent or pervasive in Western society during its formative stage as the Incarnation doctrine. The doctrine was influential in the establishment of every major facet of Western culture. Its paradox, irrationality, and juxtaposition of opposites created a tension that cried out for resolution, and society responded accordingly. The ideas within the doctrine acted as catalysts for cultural change. As a result, the West developed its most characteristic traits and forged a path that was uniquely its own.
For several years, argues Guder, contemporary Christian churches have often thought of their mission efforts as simply one more program of the church. In addition, outsiders have rightly criticized Christian mission efforts as exercises in cultural imperialism. In this provocative book, Guder argues that the incarnation of God in Jesus provides the foundational model for the practice of Christian missions in the world today. The incarnation is the culmination of God's activity and presence in the world, says Guder, for in this event God initiates the healing of a broken world. Using literary, historical, and social approaches to scripture, Guder claims the contemporary church should return to an Òincarnational missionÓ in which the practice of Christian witness is Òshaped by the life, ministry, suffering, death, and resurrection of Jesus.Ó
Pastors and church leaders are constantly faced with strategic questions. How much staff does the church need? How many workers are needed in the nursery this month? When is the right time to start a second worship service? How many people should we train for evangelism this year? How does seating and parking impact worship attendance? When church leaders have questions about planning, running, or growing their churches, they need answers fast! What Every Pastor Should Know offers pastors and leaders 101 valuable rules and "sacred" laws to help answer real-life ministry questions. From advertising to facilities to visitation, this valuable book offers the practical help that leaders need, just when they need it most. This comprehensive guide will become one of the most valuable books in a leader's library. Never again will they wonder if they based critical decisions on the right information. They'll get the answers they're looking for all in one place.
In this collection of essays, distinguished Australian theologian Tracey Rowland takes up the relationship of Christ and culture, broadly understood. She contrasts the principles undergirding what St. John Paul II called a “culture of death” with those required for the flourishing of a humanism that flows from the grace of the Incarnation. Rowland returns frequently to the theological insights of Joseph Ratzinger/Pope Benedict XVI, to whose thought she is deeply indebted. Drawing upon the Augustinian and Thomist traditions of political theology, she offers a trenchant theological critique of liberalism in all its forms, with attention to our modern attraction to false utopias and accommodationist impulses. The nine essays in this volume engage such perennial topics as the place of natural law, the theological status of the “world,” and the nature of true humanism, along with timely topics such as the retrieval of the sources of Catholic resistance to Communism and what is now commonly called cultural Marxism. Rowland’s inimitable voice, keen wit, and penetrating insight into the distinctiveness of Catholic truth make this book a landmark volume as the Church today revisits anew its relationship to the world.
An accomplished theologian recovers the biblical theme of union with Christ, showing how it affects current theological and ministry issues.
Charles Kraft is a well-known author, educator, linguist, anthropologist, and missiologist. This book consists of his selected writings compiled over more than three decades. Subjects including anthropology, communication, worldview, ethnolinguistics, hermeneutics, and contextualization are dealt with as they relate to Christianity and Kraft's unique perspective. Kraft's personal story and an exhaustive bibliography of his personal writings (from 1961-2000) are included. This book is of extraodrinary value to those who desire to study Christianity, culture and communication, and the interplay between all three.