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Johann Gerhard's Sacred Meditations, first published in 1606 when the author was only twenty-two years old, is perhaps his best-known work. This volume is considered a classic of Christian devotion, and has been translated into numerous languages over the last four centuries. While Gerhard is often considered the most influential dogmatician of the Lutheran church, this book demonstrates that he is also among the greatest devotional writers.This book is divided into a series of fifty-one devotions. These short chapters cover a breadth of topics in both theology and the Christian's daily life. He begins with meditations on the cross and repentance, and brings the reader throughout the Christian life, ending with a treatment of the eternal bliss which awaits the saints.
The Christian Reception of the Hebrew name of God has not previously been described in such detail and over such an extended period. This work places that varied reception within the context of early Jewish and Christian texts; Patristic Studies; Jewish-Christian relationships; Mediaeval thought; the Renaissance and Reformation; the History of Printing; and the development of Christian Hebraism. The contribution of notions of the Tetragrammaton to orthodox doctrines and debates is exposed, as is the contribution its study made to non-orthodox imaginative constructs and theologies. Gnostic, Kabbalistic, Hermetic and magical texts are given equally detailed consideration. There emerge from this sustained and detailed examination several recurring themes concerning the difficulty of naming God, his being and his providence.
Voted one of Christianity Today's 1995 Books of the Year! The Openness of God presents a careful and full-orbed argument that the God known through Christ desires "responsive relationship" with his creatures. While it rejects process theology, the book asserts that such classical doctrines as God's immutability, impassibility and foreknowledge demand reconsideration. The authors insist that our understanding of God will be more consistently biblical and more true to the actual devotional lives of Christians if we profess that "God, in grace, grants humans significant freedom" and enters into relationship with a genuine "give-and-take dynamic." The Openness of God is remarkable in its comprehensiveness, drawing from the disciplines of biblical, historical, systematic and philosophical theology. Evangelical and other orthodox Christian philosophers have promoted the "relational" or "personalist" perspective on God in recent decades. Now here is the first major attempt to bring the discussion into the evangelical theological arena.