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A rare and important study offering a complete review of John Calvin's preaching activity, purpose, method, and style. Parker's work includes Calvin's theological considerations, expository methods, applications of Scripture to the needs of his congregation, and his views of the preacher's office, duty and the congregation's active participation. Appendixes.
When we approach such men as St. Bernard of Clairvaux and John Calvin, we are approaching two men who were not only significant figures of their time but figures standing on opposite shorelines of the influence and impact of Scholasticism, as well as a tumultuous decline in orthodoxy. Despite this reality, what is most compelling about these two men is the continuity of their developed thought, even though they were worlds apart, separated by time. This continuity is most assuredly grounded in their historical sources, and, more importantly, their faithful handling of God’s word. That continuity, although not point for point, was rather for the significant part of the structure and content—sum and substance—of the twofold knowledge of God and self. For both of these men, this doctrine was fundamental, permeating the whole of their world and life philosophy. Bernard and Calvin clearly saw the implications of this twofold knowledge. These implications manifest in the realm of various doctrines and the network of their system of thought. This book seeks to explore those various components of their twofold knowledge of God and self, as well as the implications in the realm of experiential Christianity.
Christian Environmentalism and Human Responsibility in the 21st Century comprises original scholarly essays and creative works exploring the implications of Christian environmentalism through literary and cultural criticism and creative reflection. The volume draws on a flourishing recent body of Christian ecocriticism and environmental activity, incorporating both practical ethics and environmental spirituality, but with particular emphasis on the notion of human responsibility. It discusses responsibility in its dual sense, as both the recognized cause of environmental destruction and the ethical imperative of accountability to the nonhuman environment. The book crosses boundaries between traditional scholarly and creative reflection through a global range of topics: African oral tradition, Ohio artists off the grid, immigrant self-metaphors of land and sea, iconic writers from Milton to O’Connor to Atwood, and Indigenous Canadian models for listening to the nonhuman Mother of us all. In its incorporation of academic and creative pieces from scholars and creative artists across North America, this volume shows how environmental work of its nature and necessity crosses traditional academic and community boundaries. In both form and orientation, this collection speaks to the most urgent intellectual, physical, social, and spiritual needs of the present day. This book will appeal to scholars, researchers, and upper-level students interested in the relationship between religion and environment, ethics, animal welfare, poetry, memoir, and post-secularism.
Shakespeare’s plays are filled with religious references and spiritual concerns. His characters—like Hamlet in this book’s title—speak the language of belief. Theology can enable the modern reader to see more clearly the ways in which Shakespeare draws on the Bible, doctrine, and the religious controversies of the long English Reformation. But as Oxford don Paul Fiddes shows in his intertextual approach, the theological thought of our own time can in turn be shaped by the reading of Shakespeare’s texts and the viewing of his plays. In More Things in Heaven and Earth, Fiddes argues that Hamlet’s famous phrase not only underscores the blurred boundaries between the warring Protestantism and Catholicism of Shakespeare’s time; it is also an appeal for basic spirituality, free from any particular doctrinal scheme. This spirituality is characterized by the belief in prioritizing loving relations over institutions and social organization. And while it also implies a constant awareness of mortality, it seeks a transcendence in which love outlasts even death. In such a spiritual vision, forgiveness is essential, human justice is always imperfect, communal values overcome political supremacy, and one is on a quest to find the story of one’s own life. It is in this context that Fiddes considers not only the texts behind Shakespeare’s plays but also what can be the impact of his plays on the writing of doctrinal texts by theologians today. Fiddes ultimately shows how this more expansive conception of Shakespeare is grounded in the trinitarian relations of God in which all the texts of the world are held and shaped.
Christians often feel they are faced with a choice: “Either I compromise my commitment to biblical authority, or I embrace male authority over women, as the Bible teaches.” Such a dilemma tends to prod Christians, often reluctantly, down one of two paths. One path involves relegating the Bible’s teaching to an antiquated past. Certain passages are labeled artifacts of a “patriarchal” culture and deemed irrelevant for today. The other path involves a doubling-down, in which Christians commit themselves to the Bible’s perceived teaching about male authority, and thereby set themselves over against a full commitment to equality. Untie the Cords of Silence shows through careful readings of relevant biblical passages that Christians need not go down either of these paths. It is possible to hold to both biblical authority and the full equality of men and women. In fact, doing so is the most logically coherent way of applying the Bible’s message to the Christian life. This book does not merely provide a way to tolerate the “problem” texts. Instead, it restores these texts to their rightful place as coherent, integrated parts of the Bible’s message of salvation and freedom in Christ.
Is a life cycle that depends on eating or being eaten compatible with a creation in which 'the heavens are telling the glory of God; and the firmament proclaims His handiwork'? Are animal death and extinction manifestations of a good God's majesty and power? When creating the world, did God use animal death and extinction as a means to realize his intentions? This study challenges the view that the emergence and acceptance of the theory of evolution brought a break in thinking about animal suffering in a good creation. Even before Darwin, people thought about animal suffering, about how God's goodness and good creation related to this, and about whether animals were already subject to death in paradise. Historically, Charles Darwin's theory of evolution did not form a watershed in the debate about animal suffering, nor did concerns about animal suffering only emerge with the Darwinian theory of evolution.