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This is a sequel to Richard Viladesau's well-received study, The Beauty of the Cross: The Passion of Christ in Theology and the Arts from the Catacombs to the Eve of the Renaissance. It continues his project of presenting theological history by using art as both an independent religious or theological "text" and as a means of understanding the cultural context for academic theology. Viladesau argues that art and symbolism function as alternative strands of theological expression sometimes parallel to, sometimes interwoven with, and sometimes in tension with formal theological reflection on the meaning of crucifixion and its role in salvation history. This book examines the two great revolutionary movements that gave birth to the modern West: the Renaissance and the Protestant Reformation. This period was eventful for both theology and art, and thus particularly fruitful for Viladesau's project. Using individual works of art, over sixty of which are reproduced in this book, to epitomize particular artistic and theological models, he explores the contours of each paradigm through the works of representative theologians as well as liturgical, poetic, artistic, and musical sources. To name a few examples, the theologies of Savonarola, Luther, Calvin, and the Council of Trent, are examined in correlation to the new situation of art in the era of Fra Angelico, Leonardo, Michelangelo, Dürer, Cranach, and the Mannerists. In this book, Viladesau continues to deepen our understanding of the foremost symbol of Christianity.
This treatise on the Cross of Christ lists the benefits of the Atonement of Jesus in the lives of those who place their faith in Him and what he has done for them. The emphasis is found in these Scriptures: “FOR I DETERMINED NOT TO KNOW ANYTHING AMONG YOU, SAVE JESUS CHRIST, AND HIM CRUCIFIED." 1 Corinthians 2:2 “I AM CRUCIFIED WITH CHRIST.” Galatians 2:20 “GOD FORBID I SHOULD GLORY, SAVE IN THE CROSS OF THE LORD JESUS CHRIST." Galatians 6:14. Edward Samuel writes in his preface: "This little work is not intended for the learned or wise of this world; but for the poor of Christ's flock, rich in faith, and heirs of a kingdom. It is for those who are brought up in the school of Christ, taught by His Spirit, feeling the plague of their heart, and knowing what a daily conflict is. It is for the doubting and fearing believer; the bruised reed and smoking flax. Such souls I hope, through Divine blessing, will find encouragement in perusing it. Herein will be found doctrine, experience, and precept; in a word, a brief summary of the whole gospel."
Why should the cross--an object of Roman distaste and Jewish disgust--be the emblem of our worship and the axiom of our faith? And what does it mean for us today? In this thoughtful, comprehensive study of Scripture, tradition and the modern world, John R. W. Stott brings you face to face with the centrality of the cross in God's plan of redemption.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1901 edition. Excerpt: ...by men wifh the-gamp arHnnr nrf mnctanry that they have shown in following Him. This is the reason why Christians are so closely united together; f5f we see that they love Jesus Christ above all things. For His sake they likewise love each other, or wnatsoever race and country they may be; and the more their faith in Christ increases, the stronger grows their brotherly love. This could not be the case were their faith not true. For fallacy and error cause, not harmony, but discord. Again. The soul enjoys greater happiness in proportion as, by love and contemplation, it draws nearer to its last end. But the happiness enjoyed by Christians far surpasses all pleasures oi understanding and sense. This trtrttrts" proved byTKeTnvincible constancy of the martyrs, who went to death rejoicing and exulting; by the numberless monks and hermits who, relinquishing all things, and living in the practice of the greatest austerity, have yet enjoyed incomparable happiness; and by the numerous philosophers who have found such delight in the study of Holy Scripture, that, in order to devote themselves to it, they have abandoned every other branch of learning. Hence we see that the joy which souls find in Christ exceeds all other happiness. If, then, felicity be synonymous with proXllliily Ur our last end, Christ, in whom all happiness is found, must be the Last End of human life. In order to comprehend, collectively, all the properties of our Last End we reason thus. As all things of the same species tend naturally to the same end, be it proximate or ultimate, it follows that men, who are all of the same species, must be fitted for some one thing which is the common end of human life. Now, all men agree in professing that they tend towards a last end;...
Why should the cross—an object of Roman distaste and Jewish disgust—be the emblem of our worship and the axiom of our faith? And what does it mean for us today? In the centennial edition of this study of Scripture, theology, and contemporary issues, John Stott brings you face to face with the centrality of the cross in God's plan of redemption.