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In this volume, the study of the history of the doctrine of the Holy Spirit is carried on from the sub-apostolic writers to the end of the patristic period, which is generally held to terminate with Gregory the Great in the West and John of Damascus in the East. This is an early classic study in doctrinal development by one of the foremost exegetes of the late 19th/early 20th century.
Dick Popkin and James Force have attended a number of recent conferences where it was apparent that much new and important research was being done in the fields of interpreting Newton's and Spinoza's contributions as biblical scholars and of the relationship between their biblical scholarship and other aspects of their particular philosophies. This collection represents the best current research in this area. It stands alone as the only work to bring together the best current work on these topics. Its primary audience is specialised scholars of the thought of Newton and Spinoza as well as historians of the philosophical ideas of the late seventeenth and early eighteenth centuries.
If changes in the church's liturgical practice were the most obvious development of Vatican II to be noticed by the faithful in the pew, then inevitably, shifts in eucharistic theology were not far behind. The previous focus on Christ's presence in the sacrament itself under the species of bread and wine and the attendant forms of worship that this spawned have gradually yielded to deepening insights into the manifold ways in which Christ is present among the faithful. Drawing upon the best of recent biblical, historical, and theological sources, Bruce Morrill unfolds how the divine Spirit of Jesus works through ways Christ is present in the celebration of the Eucharist--in the assembly, presiding minister, biblical word, and ritual sacrament. Mindful of challenges inherent in eucharistic theologies within and among church traditions and communities, Morrill orients his theology on two key principles from Vatican II's Constitution on the Sacred Liturgy: the celebration of the liturgy as participation in the paschal mystery, and the multiple bodily, symbolic ways Christ is present in the ritual celebration. In the process, he sheds new light on such topics as sacrifice, covenant, divine presence and absence, and the tradition's relationship to Judaism. There are some challenging implications here, not least to the modern tendency to think of liturgy in terms of a personal transaction--"what I got out of it"--and to those who hear God's word only according to their own preconceived ideas: "God's is not a reign limited to our personal histories," Morrill points out, "but, rather, is one that calls us to hear our story as part of one much larger, at times comforting, at others confronting us." Morrill eloquently invokes these human modes of Christ's presence to draw participants into the mystery of the cross and resurrection, into communion with the God whose love for humanity has been revealed unto death, making the Eucharist the source and summit for lives shaped in the pattern of Christ's justice and mercy for the life of the world. +