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Does neuroscience show that all our ideas about law and ethics are false? David Opderbeck answers this question with a broad and deep survey of the relationship between theology, science, and ethics. He proposes that Christian theology, which narrates the humanity and divinity of Christ, in conversation with the new Aristotelianism in the philosophy of science, provides a path through secular and religious fundamentalisms alike.
Does being virtuous make you happy? Roger Crisp examines the answers to this ancient question provided by the so-called 'British Moralists', from Thomas Hobbes, around 1650, for the next two hundred years, until Jeremy Bentham. This involves elucidating their views on happiness (self-interest, or well-being) and on virtue (or morality), in order to bring out the relation of each to the other. Themes ran through many of these writers: psychological egoism, evaluative hedonism, and—after Hobbes—the acceptance of self-standing moral reasons. But there are exceptions, and even those taking the standard views adopt them for very different reasons and express them in various ways. As the ancients tended to believe that virtue and happiness largely coincide, so these modern authors are inclined to accept posthumous reward and punishment. Both positions sit uneasily with the common-sense idea that a person can truly sacrifice their own good for the sake of morality or for others. This book shows that David Hume—a hedonist whose ethics made no appeal to the afterlife—was the first major British moralist to allow for, indeed to recommend, such self-sacrifice. Morality and well-being of course remain central to modern ethics, and Crisp demonstrates how much there is to learn from this remarkable group of philosophers.
This inaugural lecture by Sarah Coakley, delivered at the University of Cambridge on 13th October 2009, considers the striking cultural dominance, in the latter part of the twentieth century, of a violent and negative rendition of the notion of sacrifice. Coakley asks whether it is a coincidence that at the same time, philosophers of religion have tended to be in notable retreat from bold public claims about the rationality of Christian truth. In contrast to this double trend, and in riposte to the 'New Atheism' of the secularists, Coakley argues that the most recent deliveries from evolutionary biology augur a vision of sacrifice which is both rationally defensible and biologically grounded. Evolutionary dynamics, religious practice and hermeneutics, and new arguments for the rationality of belief belong together; and this nexus of themes demands the closest attention as the world confronts the profoundest ecological crisis it has yet known.
Sarah Coakley is one of the most exciting and creative figures in contemporary theology. Her far-reaching systematic vision of the Christian faith has integrated insights from systematic theology, gender studies, sociology, patristics, analytic philosophy of religion, and evolutionary biology. This integrated vision coheres around the mystical and contemplative core of Christian experience. In her challenging revisionary work on themes such as gender, sacrifice, desire, and the doctrine of the Trinity, Coakley reconnects theological reflection with its contemplative roots and pushes toward a new approach to systematic theological reflection. In Sarah Coakley and the Future of Systematic Theology, scholars explore Coakley’s multifaceted contribution to contemporary theology and consider the ways through which her work sets a new standard for systematic reflection on the Christian faith. This volume brings together, around Coakley’s work, a gathering of established and emerging scholars and asks critical questions of Coakley’s work as we await three further volumes of her systematic theology.
A recovery and rediscovery of the surprising strangeness of blood in theological (especially Christian) and civic discourse.
Sacrifice has always been central to the study of religion yet attempts to understand and assess the concept have usually been controversial. The present book, which is the result of several years of interdisciplinary collaboration, suggests that in many ways the fascination with sacrifice has its roots in modernity itself. Theological developments following the Reformation, the rediscovery of Greek tragedies, and the encounter with the practice of human sacrifice in the Americas triggered a complex and passionate debate in the sixteenth century which has never since abated. Contributors to this volume, leading experts from theology, anthropology, and literary and cultural studies, describe and discuss how this modern fascination for the topic of sacrifice has evolved, how it has shaped theological debate, the literary imagination, and anthropological theory. Individual chapters discuss in depth major theological trajectories, theories of sacrifice including those of Marcel Mauss and René Girard, and current feminist criticism. They engage with sacrifice in the context of religious and philosophical thought, works of literature and film. They explore different yet overlapping aspects of modernity's obsession with sacrifice. The book does not intend to impose a single narrative over all these diverse contributions but brings them into a conversation around a common centre.
Tracing developments in sacramental theology over the past twenty-five years, this study explores a growing ecumenical dynamism in both the academic study of sacramentality and its centrality in pastoral applications. But how does ecumenical excitement in a renewed discovery of sacramental theology fit with different theologies of church and different pastoral beliefs and practices? How does the universality of academic accessibility in the form of an expansive ecumenical sharing of perspectives meet the particularities of pastoral reality and ecclesial polity? Arguing in favor of fruitful ecumenical conversation, this book also focuses on the crucial interaction of ecclesiology, liturgical practice, and sacramentality, which raises the need for a creative tension between the particularities of a given ecclesial system and the catholicity of Christian sacramentality. Using Anglican sacramental theologies and Anglicanism as vehicles of exploration, this study contributes to an overview of the state of the field of sacramental theology in the twenty-first century while challenging the assumption that one size fits all. In sacramental theology, as in other important areas of Christian life, unity in diversity may be the basis for authentic lived sacramentality.
In this book, Ligita Ryliskyte addresses what is arguably the most important and profound question in systematic theology: What does it mean for humankind to be saved by the cross? Offering a constructive account of the atonement that avoids pitting God's saving love against divine justice, she provides a biblically-grounded and philosophically disciplined theology of the cross that responds to the exigencies of postmodern secular culture. Ryliskyte draws on Bernard J. F. Lonergan's development of the Augustinian-Thomist tradition to argue that the justice of the cross concerns the orderly communication and diffusion of divine friendship. It becomes efficacious in the dynamic order of the emergent universe through the transformation of evil into good out of love. Showing how inherited theological traditions can be transposed in new contexts, Ryliskyte's book reveals a Christology of fundamental significance for contemporary systematic theology, as well as the fields of theological ethics and Christian spirituality.
Taking both knowledge of evolution and belief in God as Creator into account, Henriksen's Life, Love, and Hope articulates a vision for understanding the relationship between God and human experience in contemporary terms. Henriksen maintains that evolutionary theory does not account for all that can and must be said about human life and experience. Conversely, he also argues that any belief in God as Creator can be informed and deepened by knowledge of evolution.--Publisher's website.
Hate is unveiled on our streets. Politics is polarized and the cohesion of communities is under stress and threat. Religious and theological leaders appear compromised or paralyzed. Robert S. Heaney grew up in a Northern Ireland where enmity paraded itself and policed the boundaries between segregated identities and aspirations. Such conflict, with deep historic roots, is inextricably linked to religion and colonization. The theologizing of colonialism, and the ongoing implications of colonialism, cannot be ignored by those who wish to understand the most intractable of human conflicts. Religious adherents and scholars are increasingly seeking to understand colonialism and decolonization in theological terms. The field of post-colonial studies, across a range of contexts and in a complex network of inter-disciplinary analyses, has emerged as a major scholarly movement seeking to provide resources for such a task. Theologians have increasingly seen the field as a resource and have made their own contributions to its development. However, depending as it does on a series of theoretical and technical commitments, post-colonialism remains inaccessible to the uninitiated. Beginning with his own particular context of formation, in this book Heaney provides an accessible introduction to post-colonial theology.