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In Theologizing Friendship, the author aims to revitalize Jean Leclercq's defense of monastic theology, while expanding and qualifying some of the central theses expounded in Leclercq's magisterial The Love of Learning and the Desire for God. The current work contributes to a revised and updated status quaestionis concerning the theological relationship between classical monasticism and scholasticism, construed in more systematic and speculative terms than those of Leclercq, rendered here through the lens of friendship as a theological topos. The work shares with Ivan Illich's In the Vineyard of the Text the conviction that the rise of the Schools (Paris, Oxford, etc.) constitutes one of the greatest intellectual watersheds in the history of Western civilization: where Illich's ruminations are largely philosophical and particularly epistemological, the author's are theological and metaphysical. In his novel proposal that within the monastic and scholastic milieux there obtain parallel threefold analogies among friendship, reading, and theology, the author not only offers an original contribution to current scholarship, but gestures towards avenues for institutional self-examination much needed by the contemporary--modern and postmodern--Academy.
A unique and incisive exploration of the place and nature of friendship in both its personal and civic dimensions In Towards Friendship-Shaped Communities: A Practical Theology of Friendship, distinguished theological researcher Anne-Marie Ellithorpe delivers a constructive and insightful exploration of the place and nature of friendship as innate to being human, to the human vocation, and to life within the broader community. Of particular interest to members and leaders of faith communities, this book responds to contemporary concerns regarding relationality and offers a comprehensive theology of friendship. The author provides an inclusive and interdisciplinary study that brings previous traditions and texts into dialogue with contemporary contexts and concerns, including examples from Indigenous and Euro-Western cultures. Readers will reflect on the theology of friendship and the interrelationship between friendship and community, think critically about their own social and theological imagination, and develop an integrative approach to theological reflection that draws on Don Browning’s Fundamental Practical Theology. Integrating philosophical, anthropological, and theological perspectives on the study of friendship, this book presents: A thorough introduction to contemporary questions on friendship and discussions of co-existing friendship worlds Comprehensive explorations of friendship in first and second testament writings, as well as friendship within classical and Christian traditions Practical discussions of theology, friendship, and the social imagination, including explorations of mutuality and spirit-shaped friendships Considerations for outworking friendship ideals within communities of practice, from the perspective of strategic (or fully) practical theology Perfect for graduate and advanced undergraduate students taking courses on friendship or practical theology, Towards Friendship-Shaped Communities: A Practical Theology of Friendship will also earn a place in the libraries of scholars of practical theology and community practitioners, including ministers, priests, pastors, spiritual advisors, and counselors.
Theological reflection on friendship, as a particular form of Christian love, emerges in Holy Scripture and continues to be elaborated in the Christian tradition. However, "love of friendship" was at times absorbed into the other traditional understanding of love--"love of God and of neighbor." After a philosophical-historical study of the Greco-Roman roots of friendship in moral reflection, and how (and to what extent) this was appropriated in the Christian tradition, this book illustrates the transcendental character and the novelty of the Christian understanding of friendship found in Holy Scripture, focusing particularly on the most relevant texts in the Fourth Gospel where "love" and "friendship" stand to be important themes. It also shows how Saint Thomas Aquinas, through his exegesis of the Fourth Gospel, his synthesis of the Christian tradition, and his ability to rearticulate Christian theology through Aristotelian philosophy, inimitably defines the theological virtue of caritas as "friendship with God." In so doing he depicts friendship as the finality, the telos, of the Christian life. Finally, the book aims to show how the retrieval of a proper theology of friendship, rooted in Holy Scripture and Christian tradition, can enrich the life of an authentic Christian and contribute to the ongoing process of renewing moral theology.
When it comes to talking about the activity of directing the church, the language of leadership and leaders is increasingly popular. Yet what is leadership – and how might theological narratives better resource the discourse and practice of leadership in ecclesial contexts? In identifying and critiquing managerialism as a dominant narrative of leadership in the Western church, this book calls for an alternative approach founded on the concept of friendship. Engaging with the wider field of leadership studies, the book establishes an understanding of leadership activity and brings it into conversation with an incarnational ecclesiology. The result is a prophetic reimagining of ecclesial leadership in terms of a relational, kenotic praxis. This praxis of mutuality and love is framed here in the rich language of Christian friendship. The book also wrestles deeply with the embodiment of such a praxis, making explicit the power behaviours typical of friendship-leadership and offering constructive guidance for practitioners in the task of implementation within a complex and fractured world. This book offers a new vision of the centrality of friendship to leadership of a healthy church community. As such, it will be of great use to scholars of practical theology, ecclesiology and leadership, as well as practitioners in church ministry.
Scholarship has painted many pictures of Augustine, but the picture of Augustine as preacher, says Sanlon, has been seriously neglected. When academics marginalize the Sermones ad Populum, the real Augustine is not presented accurately. In this study, Sanlon does more, however, than rehabilitate a neglected view of Augustine. By presenting Augustines thought on preaching to contemporary readers, Sanlon contributes a major new piece to the ongoing reconsideration of preaching in the modern day, a consideration that is relevant to all branches of the twenty-first century church.
Among his many accomplishments, Jonathan Edwards was an effective mentor who trained many leaders for the church in colonial America, but his pastoral work is often overlooked. Rhys S. Bezzant investigates the background, method, theological rationale, and legacy of his mentoring ministry. Edwards did what mentors normally do--he met with individuals to discuss ideas and grow in skills. But Bezzant shows that Edwards undertook these activities in a distinctly modern or affective key. His correspondence is written in an informal style; his understanding of friendship and conversation takes up the conventions of the great metropolitan cities of Europe. His pedagogical commitments are surprisingly progressive and his aspirations for those he mentored are bold and subversive. When he explains his mentoring practice theologically, he expounds the theme of seeing God face to face, summarized in the concept of the beatific vision, which recognizes that human beings learn through the example of friends as well as through the exposition of propositions. In this book the practice of mentoring is presented as an exchange between authority and agency, in which the more experienced person empowers the other, whose own character and competencies are thus nurtured. More broadly, the book is a case study in cultural engagement, for Edwards deliberately takes up certain features of the modern world in his mentoring and yet resists other pressures that the Enlightenment generated. If his world witnessed the philosophical evacuation of God from the created order, then Edwards's mentoring is designed to draw God back into an intimate connection with human experience.
Although we often think of friendship today as an indisputable value of human social life, for thinkers and writers across late medieval Christian society friendship raised a number of social and ethical dilemmas that needed to be carefully negotiated. On Amistà analyses these dilemmas and looks at how Dante’s strategic articulations of friendship evolved across the phases of his literary career as he manoeuvred between different social groups and settings. Elizabeth Coggeshall reveals that friendship was not an unequivocal moral good for the writers of late medieval Italy. Instead, it was an ambiguous term to be deployed strategically, describing a wide range of social relationships such as allies, collaborators, servants, patrons, rivals, and enemies. Drawing on the use of the language of friendship in the letters, correspondence poems, dedications, narratives, and treatises composed by Dante and his interlocutors, Coggeshall examines the way they skillfully negotiated around the dilemmas that friendship raised in the spheres of medieval Italian literary society. The book addresses instances of inclusivity and exclusivity, collaboration and self-interest, hierarchy and equality, and alterity and identity. Employing literary, historical, and sociological analysis, On Amistà presents a genealogy for the innovative and tactical use of the terms of friendship among the works of late medieval Italian authors.
As Christianity's center of gravity has shifted to the Majority World in the 21st century, many younger churches in Africa, Asia, and Latin America are now coming of age. With this maturing comes the ability to theologize for themselves, not simply to mimic what they have been taught from the West. As theology is an attempt to articulate through human language and culture and contexts the timeless truths of the eternal and transcendent God, Majority World churches have much to offer the West and the world, as they contribute to a greater understanding of the Lord. Here is a collection of chapters exhibiting local theologizing from around the world, not just from the "big three" non-Western continents but also including the Middle East and indigenous North America. Just like Jesus (a first-century Aramaic-speaking Jew from Roman-occupied Israel) exhibited, the local is applicable to the global. And with Christ's call to his disciples to take his message to "the ends of the earth," this volume exemplifies the concrete reality of that today, not just as the message having been received but also as having been incorporated, synthesized, and rebirthed in new and exciting ways.