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This book not only presents Eastern Orthodox readings of the great Latin theologian, but also demonstrates the very nature of theological consensus in ecumenical dialogue, from a referential starting point of the ancient and great Fathers. This collection exemplifies how, once, the Latin and Byzantine churches, from a deep communion of the faith that transcended linguistic, cultural and intellectual differences, sang from the same page a harmonious song of the beauty of Christ. Contributors are: Lewis Ayres ¿ John Behr ¿ David Bradshaw ¿ Brian E. Daley ¿ George E. Demacopoulos ¿ Elizabeth Fisher ¿ Reinhard Flogaus ¿ Carol Harrison ¿ David Bentley Hart ¿ Joseph T. Lienhard ¿ Andrew Louth ¿ Jean-Luc Marion ¿ Aristotle Papanikolaou ¿ David Tracy
The foremost Roman Catholic theologian of the middle ages, Thomas Aquinas, was hugely popular in the last days of the Orthodox Byzantine Empire, in contrast to his largely negative reception by later Orthodox commentators.This book is the first to explore the long history of Orthodox fascination with Aquinas.
When Fr. Seraphim found out that the early Western Father, Blessed Augustine of Hippo, was being attacked in contemporary Eastern Orthodox circles, then he--himself a Western convert to Orthodoxy--rose in his defense. This book is the outcome. Fr. Seraphim said he wrote it in the hope that it would help remove Augustine as a scapegoat for today's academic theologians, and thus "help free us all to see his and our own weaknesses in a little closer light--for his weaknesses, to a surprising degree, are indeed close to our own." After discussing Blessed Augustine's strengths and weaknesses, Fr. Seraphim examines the opinions of other Holy Fathers concerning him. "His main benefit to us today," he writes, "is probably precisely as a Father of Orthodox pietysomething with which he was filled to overflowing. Here he is one with the simple Orthodox faithful, as well as with all the Holy Fathers of East and West who, whatever their various failings and differences in theoretical points of doctrine, had a single deeply Christian heart and soul. It is this that makes him unquestionably an Orthodox Father." This new edition of The Place of Blessed Augustine in the Orthodox Church contains letters written by Fr. Seraphim concerning Augustine, passages from Augustine's Confessions which Fr. Seraphim found especially moving, and an Orthodox service to Blessed Augustine, commissioned by St. John Maximovitch.
This book examines Augustine's intellectual conversion from Platonism to Christianity, as described at Confessions 7.9.13-21.27. It is widely assumed that this occurred in the summer of 386, shortly before Augustine's volitional conversion in the garden at Milan. Brian Dobell argues, however, that Augustine's intellectual conversion did not occur until the mid-390s, and develops this claim by comparing Confessions 7.9.13-21.27 with a number of important passages and themes from Augustine's early writings. He thus invites the reader to consider anew the problem of Augustine's conversion in 386: was it to Platonism or Christianity? His original and important study will be of interest to a wide range of readers in the history of philosophy and the history of theology.
"As the psalms are a microcosm of the Old Testament, so the Expositions of the Psalms can be seen as a microcosm of Augustinian thought. In the Book of Psalms are to be found the history of the people of Israel, the theology and spirituality of the Old Covenant, and a treasury of human experience expressed in prayer and poetry. So too does the work of expounding the psalms recapitulate and focus the experiences of Augustine's personal life, his theological reflections and his pastoral concerns as Bishop of Hippo."--Publisher's website.
Scanlon, and Mark Vessey.Indiana Series in the Philosophy of Religion--Merold Westphal, general editor
Cycle of daily Gospel and Epistle readings based on the movable calendar, which starts with Easter (Pascha), includes the fifty days after the Resurrection, Pentecost and the 37 weeks that followed, the Week of the Publican and the Pharisee, followed by the Triodion, which begins 10 weeks before Easter, and includes the Preparation for Lent, Graet Lent and Holy Week. This work is particularly addressed to those who set aside an hour daily for prayer and meditation. Appendices are added for Sunday matins, major fixed feasts such as Nativity, Theophany and other Feast days of Martyrsm saints. But since this volume is not arranged according to the fixed calendar which lists all the saints and fixed feasts for each day of the month, a suitable companion would be a Menaion, which provides a fuller treatment of the major feast days, and the flow of church seasons.
This book traces the development of conceptions of God and the relationship between God's being and activity from Aristotle, through the pagan Neoplatonists, to thinkers such as Augustine, Boethius and Aquinas (in the West) and Dionysius the Areopagite, Maximus the Confessor and Gregory Palamas (in the East). The result is a comparative history of philosophical thought in the two halves of Christendom, providing a philosophical backdrop to the schism between the Eastern and Western Churches.
"By analyzing a variety of texts from across Augustine's career, Augustine on the Will: A Theological Account traces the development of Augustine's thinking on the human will. Augustine's most creative contributions to the notion of the human will do not derive from articulating a monolithic, universal definition. He identifies four types of human will: the created will, which he describes as a hinge; the fallen will, a link in a chain binding human beings to sin; the redeemed will, which is a root of love; and the fully free will to be enjoyed in the next life when perfection is made complete. His mature view is "theologically differentiated," consisting of four distinct types of human will, which vary according to these diverse theological scenarios. His innovation consists in distinguishing these types with a detail and clarity unprecedented by any thinker before him. Augustine's mature view of the will is constructed in intensive dialogue with other Christian thinkers, and, most of all, with the Christian scriptures. Its basic features shape, and are shaped by, his doctrines of Christ and the Holy Spirit, as well as creation and grace, making it impossible to abstract his views on willing from his account of the central Christian doctrines of Christology, Pneumatology, and the Trinity. The multiple facets of Augustine's conception of will have been cut to fit the shape of his theology and the biblical story it seeks to describe. From Augustine, we inherit a theological account of the will. Augustine Will Free will Voluntas Uoluntas Grace Fall creation eschaton Christ"--
Although God is making a comeback in our society, popular culture still takes its orders from the Enlightenment, a movement that denied faith a prominent role in society. Today, many are questioning this elevation of reason over faith. How should Christians respond to a secular world that continues to push faith to the margins? While there is still no consensus concerning what a postmodern society should look like, James K. A. Smith suggests that the answer is a reaffirmation of the belief that Jesus is Lord over all. Smith traces the trends and directions of Radical Orthodoxy, proposing that it can provide an old-but-new theology for a new generation of Christians. This book will challenge and encourage pastors and thoughtful laypeople interested in learning more about currents in contemporary theology.