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All human relationships are containers of emotional life, but what are the structures underlying them? Nathan Schwartz-Salant looks at all kinds of relationships through an analyst's eye. By analogy with the ancient system of alchemy he shows how states of mind that can undermine our relationships - in marriage, in creative work, in the workplace - can become transformative when brought to consciousness. It is only by learning how to access the interactive field of our relationships that we can enter this transformative process and explore its mysterious potential for self-realization.
How can I know God if he is incomprehensible? Is it possible to know God in a way that takes seriously the fact that he is beyond knowledge? Steven Boyer and Christopher Hall argue that the "mystery of God" has a rightful place in theological discourse. They contend that considering divine incomprehensibility invites reverence and humility in our thinking and living as Christians and clarifies a variety of theological topics. The authors begin by investigating the biblical, historical, and practical foundations for understanding the mystery of God. They then spell out its implications for theological issues and practices such as the incarnation, salvation, and prayer, rooting knowledge of God in a concrete life of faith. Evangelical yet ecumenical, this book will appeal to theology students, pastors, church leaders, and all who want intellectual and practical guidance for knowing the unknowable God.
How many people still believe that the first human being was a man? If the Bible shows that the first earth creature God created was male and female and that the woman was formed from the side, not the rib, then biblical gender equality has to be accepted as a fact, and the subordination of women needs to be acknowledged as the result of sin. The original Hebrew word that was translated as rib is sela. An accurate translation of this word should be side. Because the first woman was formed from the side and all ingredients (bone and flesh) were taken from the first human being, the man and the woman have common origin. God called both the first man and the first woman Adam (Genesis 5:2). However, after the Fall, the man kept the name Adam, which is the Hebrew word for human being, for himself and renamed the woman. By doing so, he stole humanity from the woman (and consequently from all women) and reduced her to the role of being the mother of all living, which is the translation of the Hebrew word Eve. The ruling of the man over the woman was not Gods intention, but the result of sin (Genesis 3:16). What happened in Genesis 3:16 was corrected in John 3:16. John tells us, God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. This promise was made to the whole Adam, not only the male part. God redeems both the man and the woman equally. Now we do not live under sin anymore, but under grace. Therefore, Paul can write in Galatians 3:2729, For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abrahams descendants, heirs according to promise. This promise belongs to both the man and the woman. Christ reunites the male and the female again as one and calls both of them Adam.
Today man feels empty, insecure, wavering, and restless and has no calming and stabilizing power within, simply because he lacks God within. God is man’s content, and man should be God’s expression. For this goal, God created a spirit especially for man. This spirit is the organ for man to contact God, just like a receiver in a radio....Our conscience, the deep part in us, our spirit, always gives us a feeling that there is a Supreme Being, that there is a God in this universe. This proves two things. First, we have a spirit within, and second, we need God in our spirit.
Life is messy. It isn't a color-within-the-lines exercise. It's a wild and outrageous invitation full of uncertain outcomes. The mess of life is both inevitable and unexpected. It is filled with delightful mysteries and frustrating predicaments. In our disposable culture, we throw broken things away. So, what will we do with broken people, broken relationships, broken institutions, broken families, and of course, our very own broken selves? We are all broken and wounded. This book is about putting our lives back together, and allowing ourselves to be put back together, when life doesn't turn out as we expected it to. Based on his own heart-wrenching personal journals, Matthew Kelly shares how the worst three years of his life affected him, by exploring this question: Can someone who has been broken be healed and become more beautiful and more lovable than ever before? The answer will fill you with hope. There has never been a more urgent need for us to attend to what is happening within us. This is quite simply the right book at the right time.
A thoroughgoing examination of Maximus Confessor’s singular theological vision through the prism of Christ’s cosmic and historical Incarnation. Jordan Daniel Wood changes the trajectory of patristic scholarship with this comprehensive historical and systematic study of one of the most creative and profound thinkers of the patristic era: Maximus Confessor (560–662 CE). Wood's panoramic vantage on Maximus’s thought emulates the theological depth of Hans Urs von Balthasar’s Cosmic Liturgy while also serving as a corrective to that classic text. Maximus's theological vision may be summed up in his enigmatic assertion that “the Word of God, very God, wills always and in all things to actualize the mystery of his Incarnation.” The Whole Mystery of Christ sets out to explicate this claim. Attentive to the various contexts in which Maximus thought and wrote—including the wisdom of earlier church fathers, conciliar developments in Christological and Trinitarian doctrine, monastic and ascetic ways of life, and prominent contemporary philosophical traditions—the book explores the relations between God’s act of creation and the Word’s historical Incarnation, between the analogy of being and Christology, and between history and the Fall, in addition to treating such topics as grace, deification, theological predication, and the ontology of nature versus personhood. Perhaps uniquely among Christian thinkers, Wood argues, Maximus envisions creatio ex nihilo as creatio ex Deo in the event of the Word’s kenosis: the mystery of Christ is the revealed identity of the Word’s historical and cosmic Incarnation. This book will be of interest to scholars and students of patristics, historical theology, systematic theology, and Byzantine studies.