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This book re-imagines the universe (and the scientific study of it) through the lens of a triune Creator, three persons of irreducible identity in a perichoretic or coinherent communion. It modestly proposes that Trinitarian theology, and especially the coinherent natures of the Son in the incarnation, provides the metaphysic or “theory of everything” that manifests itself in the subject matter of science. The presence of the image of the triune God in humanity and of traces of this God in the non-human creation are discussed, highlighting ontological resonances between God and creation (resonances between the being of God and his creation), such as goodness, immensity-yet-particularity, intelligibility, agency, relationality, and beauty. This Trinitarian reality suggests there should be a similarity also with respect to how we know in theology and science (critical realism), something reflected in the history of ideas in each. These resonances lead to the conclusion that the disciplines of theology and science are, in fact, coinherent, not conflicted. This involves recognition of both the mutuality of these vocations and also, importantly, their particularity. Science, its own distinct guild, yet finds its place ensconced within an encyclopedic theology, and subject to first-order, credal theology.
This book re-imagines the universe (and the scientific study of it) through the lens of a triune Creator, three persons of irreducible identity in a perichoretic or coinherent communion. It modestly proposes that Trinitarian theology, and especially the coinherent natures of the Son in the incarnation, provides the metaphysic or "theory of everything" that manifests itself in the subject matter of science. The presence of the image of the triune God in humanity and of traces of this God in the non-human creation are discussed, highlighting ontological resonances between God and creation (resonances between the being of God and his creation), such as goodness, immensity-yet-particularity, intelligibility, agency, relationality, and beauty. This Trinitarian reality suggests there should be a similarity also with respect to how we know in theology and science (critical realism), something reflected in the history of ideas in each. These resonances lead to the conclusion that the disciplines of theology and science are, in fact, coinherent, not conflicted. This involves recognition of both the mutuality of these vocations and also, importantly, their particularity. Science, its own distinct guild, yet finds its place ensconced within an encyclopedic theology, and subject to first-order, credal theology.
Total Atonement re-imagines the “apprehended mystery” of the atonement in light of the triune nature of God and the person and work of the incarnate Christ. W. Ross Hastings proposes participation as a theory or framework of atonement that holds all other models within it. He argues that God’s participation in humanity in order that humans might participate in God invites a total approach to the mystery of the atonement, that is, one that involves the whole Trinity, the whole person and history of Christ, and all the biblical motifs and theological models of atonement–– including penal substitution (properly nuanced to overcome its caricatures), Christus victor, satisfaction, vicarious life, and moral exemplar. Hastings re-examines the scope of the atonement in light of these Trinitarian, incarnational realities.
A Guided Tour of One of the Greatest Theological Works of the Twentieth Century Karl Barth's?Church Dogmatics?is considered by many to be the most important theological work of the twentieth century. For many people, reading it and understanding its arguments is a lifelong goal. Its enormous size, at over 12,000 pages (in English translations) and enough print volumes to fill an entire shelf, make reading it a daunting prospect. Karl Barth's Church Dogmatics for Everyone, Volume 2--The Doctrine of God helps bridge the gap for Karl Barth readers from beginners to professionals by offering an introduction to Barth's theology and thought like no other. User-friendly and creative, this guide helps readers get the gist, significance, and relevance of what Barth intended for the church... to restore the focus of theology and revitalize the practices of the church. Each section contains insights for pastors, new theologians, professionals, and ordinary people including: Summaries of the section Contextual considerations And other visually informative features that reinforce the main points of the Barth's thought In addition, each volume features the voices of authors from different academic disciplines who contribute brief reflections on the value of Church Dogmatics for creative discovery in their disciplines. Volume 2 reflections include: Chris Tilling (biblical studies) David Guretzki (systematic theology) Earl Palmer (pastors) Wyatt Houtz (ordinary people) Andrew Howie (mental health) James Houston (spiritual formation) Ross Hastings (science) Jeremy Begbie (the arts) Whether you are just discovering Barth or want a fresh look at his magnum opus, this series invites you to an enjoyable and insightful journey into the Church Dogmatics.
This book is an introduction to the field of theological ethics with a Trinitarian perspective that guides pastors, ministry leaders, and students about how to think in a gospel way about the moral formation of persons and communities, about ethical inquiry and action, and about the tone and content of engagement in the public square.
Building on the works of David Bosch, Lesslie Newbigin and others, Ross Hastings delivers a comprehensive theology of mission founded on the trinitarian doctrine of God and a great optimism about the possible re-evangelization of the Western world.
Ethics is freedom in Christ to pursue the good, true, and beautiful. Pastors regularly face concrete ethical questions. And they, too, pursue a moral life. In the busyness of ministry, it can be tempting to think pragmatically or derive one's ethics from the latest cultural concerns. But standard approaches to ethics, whether deontological, utilitarian, or virtue--ethical, all fall short of being distinctly Christian. Ethics ought to be grounded in the gospel and in our triune God. In Pastoral Ethics, W. Ross Hastings provides pastors an evangelical and trinitarian framework for moral formation and ethical discernment. For Hastings, ethics must be reclaimed as theological. Theology without ethics becomes gnosticism. Ethics without theology leads to legalism and death. Christian ethics participates in God's life and God's work. This communion with God leads to obedience to his commands as summed up in the Decalogue, and over several chapters Hastings provides a rich exposition for pastoral formation. Pastors find their identity in God, and this inspires right thinking and acting with regard to authority, life and death, sexuality, work and rest, speech, and desires. An approach to ethics that prompts faith, hope, and love, Pastoral Ethics is an essential guide for Christians in all ministry contexts.
This study of the literary relationship between Charles Williams and C. S. Lewis during the years 1936-1945 focuses on the theme of 'co-inherence' at the centre of their friendship. The idea of 'co-inherence' has long been recognized as an important contribution of Williams to theology, and had significant influence on the thought of Lewis. This account of the two writers' conviction that human persons 'inhere' or 'dwell' both in each other and in the triune God reveals many inter-relationships between their writings that would otherwise be missed. It also shows up profound differences between their world-views, and a gradual, though incomplete, convergence onto common ground. Exploring the idea of co-inherence throws light on the fictional worlds they created, as well as on their treatment (whether together or separately) of a wide range of theological and literary subjects: the Arthurian tradition, the poetry of William Blake and Thomas Traherne, the theology of Karl Barth, the nature of human and divine love, and the doctrine of the Trinity. This study draws for the first time on transcriptions of Williams' lectures from 1932 to 1939, tracing more clearly the development and use of the idea of co-inherence in his thought than has been possible before. Finally, an account of the use of the word 'co-inherence' in English-speaking theology suggests that the differences that existed between Lewis and Williams, especially on the place of analogy and participation in human experience of God, might be resolved by a theology of co-inherence in the Trinity.
As the Triune God created the world, so creation bears the signs of its Creator. This evocative book by an influential Christian thinker explores the pattern of mutual indwelling that characterizes the creation at every level. Traces of the Trinity appear in myriad ways in everyday life, from our relations with the world and our relationships with others to sexuality, time, language, music, ethics, and logic. This small book with a big idea--the Trinity as the Christian theory of everything--changes the way we view and think about the world and places demands on the way we live together in community.
Grounded in the narrative of the loss of his own wife, Ross Hastings seeks to provide insight into the universal human condition of loss and grief . . . and speaks comfort. All kinds of losses produce grief--loss of jobs, homes, friendships, health, losses through divorce, and loss through death of parents, children, and spouses--and we are often unprepared for it. Applicable to all who go through loss, this book will also offer skills for pastors, pastors-in-training, and friends seeking to offer comfort to grieving people. It will weave together first-order theological, as well as integrated psychological insights that relate to loss and grieving, interspersed with personal stories. The ultimately redemptive nature of grief is highlighted, with sensitivity to the grieving process. It offers comfort for the grieving found in fresh awareness of the orientation and action of the triune God who is for us, who invites us to participate in his life and love, and gathers up our grief, and in Christ, suffers with us. It beckons us towards spiritual attentiveness, permission for emotional honesty, normalization of the grief process, practices that enable coping and redemptive transformation in the present, and hope grounded in future resurrection reality.