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The global reality of suffering and death has always demanded an authentic theological response and impelled debate concerning Gods relationship to suffering, as well as the conceivability of the suffering of God. The scope and impact of this suffering in the last century have driven this debate to an acute pitch, demanding to know how one can speak rightly of God in view of the suffering that is inherent and inflicted in the cosmos. While in former ages, some looked to an omnipotent and impassible deus ex machina in answer to this question, many contemporary theologians have revised their understanding of God in relation to the world. With these theologians, Gloria Schaab proposes that a viable response to cosmic suffering is the recognition that the triune Christian God participates in the very sufferings of the cosmos itself. She sets her argument within theology and science dialogue and specifically within the work of scientist-theologian Arthur Peacocke. Informed by the understandings of evolutionary science, grounded within a panentheistic paradigm of the God-world relationship, and rooted within the Christian theological tradition, this work contends that the understanding of the Triune God as intimately involved with the suffering of the cosmos is viable and efficacious in view of the suffering of the cosmos and its creatures. It develops a female procreative model of the creative suffering of the Triune God, an ecological ethics based on the midwife model of care, and a pastoral model of threefold differentiation of suffering in God as steps toward Christian praxis in response to the mystery of God within the pain, suffering, and death of cosmic existence and human experience.
Examines the history and development of ecological theological anthropology and how it engages human suffering, so that people of faith can better understand the suffering inherent to earth's creative processes and that inflicted by human sin.
The Unchanging God of Love provides a clear and comprehensive account of what Aquinas really says about divine immutability, presented in a way that allows his theology to address contemporary criticisms
In Finding All Things In God, Hans Gustafson proposes pansacramentalism as holding the potential to find the divine in all things and all things in the divine. Such a proposition carries significant interreligious implications, particularly in the practice of theology. Presupposing theological practice as divorced from spirituality (lived religious experience), Gustafson presents pansacramentalism as a bridge between the two. In so doing, Gustafson offers a history of spirituality, sketching the foundations of a classical approach to sacramentality (through Aquinas) as well as a contemporary approach to the same (through Rahner and Chauvet). Through three fascinating case studies, this book presents particular instances of sacramentality in lived religious experience. Gustafson offers an exciting method of 'doing theology', one which is entirely compatible with the interdisciplinary field of interreligious studies.
The immense suffering caused by sin and evil within the modern world, especially in the light of the Holocaust, has had a profound impact on the contemporary understanding of God and his relationship to human suffering. Since the early part of this century there has been a growing consensus among theologians that God himself, within his divine nature, suffers in solidarity and love with those who suffer. This present theological position contradicts the traditional Christian understanding of almost two thousand years that God is impassible and so does not experience negative emotional states, such as suffering. Thomas Weinandy, O.F.M., resolutely challenges this contemporary view of God and suffering. Calling upon scripture, and the philosophical and theological tradition of the Fathers and Aquinas, Weinandy creatively and systematically addresses all of the contemporary concerns. He strongly advocates the incarnational truth that the Son of God actually does experience, as man, all that pertains to living an authentic human life, and so does indeed suffer. This book is both a challenge to much received contemporary philosophical and theological wisdom, and a scholarly, original, and refreshing account of the Christian Gospel. It is one of the most comprehensive Christian presentations of God and human suffering available today.
It is hubris to claim answers to unanswerable questions. Such questions, however--as part of their burden and worth--must still be asked, investigated, and contemplated. How there can be a loving, all-powerful God and a world stymied by suffering and evil is one of the unanswerable questions we must all struggle to answer, even as our responses are closer to gasps, silences, and further questions. More importantly, how and whether one articulates a response will have deep, lasting repercussions for any belief in God and in our judgments upon one another. Throughout this wide-ranging, interdisciplinary work, Peter Admirand draws upon his extensive research and background in theology and testimonial literature, trauma and genocide studies, cultural studies, philosophy of religion, interreligious studies, and systematic theology. As David Burrell writes in the Foreword: ". . .[T]he work's intricate structure, organization, and development will lead us to appreciate that the best one can settle for is a fractured faith built on a fractured theodicy, expressed in a language explicitly fragmented, pluralist, and broken."
The field of religion and science is one of the most exciting and dynamic areas of research today. This Companion brings together an outstanding team of scholars to explore the ways in which science intersects with the major religions of the world and religious naturalism. The collection provides an overview of the field and also indicates ways in which it is developing. Its multicultural breadth and scientific rigor on topics that are and will be compelling issues in the first part of the twenty-first century and beyond will be welcomed by students and scholars alike.
Participating in God claims that a doctrine of the Trinity cannot be developed in isolation from pastoral experience. It is not sufficient to view the persons of the Trinity as offering a mere example for human relationships; actual participation in this triune communication shapes both our knowledge of God and the pastoral practices that flow from it. Paul S. Fiddes develops a radical understanding of the "persons" in God as nothing other than relations, or as movements of divine relationship into which we are drawn. This important new book engages in conversation with recent thought about the Trinity in Catholic, Protestant, and Orthodox theology. But it does so always through theological reflection on pastoral concerns. Fiddes brings the doctrine of the Trinity into dialogue with key issues, including the relation of the individual to community, the nature of power and authority, the effect of intercessory prayer, the problems of suffering, the power of forgiveness, the threat of death, the use of spiritual gifts, and the living of a sacramental life. Participating in God is essential reading for all those interested in Christian doctrine and pastoral care.
This Companion explores how the Christian doctrine of the Trinity has been understood and articulated in the last two thousand years. The Trinitarian theologies of key theologians are carefully examined, and the doctrine of the Trinity is brought into dialogue with different religions as well as with other Christian beliefs.
Science is not a danger to the faith of Christian youth. In fact, Sara Sybesma Tolsma, an award-winning scientist, and Jason Lief, a leading practical theologian, argue that youth ministry needs science to help young people explore their relationship to God and engage their world faithfully. Jesus Loves You and Evolution Is True invites the church and its leaders to open their minds and hearts to what science can tell us about our human lives and our connections to, and role in, our natural world. But it does not stop there: evolutionary science is theological, argues Lief and Tolsma, and so it must have a central place in the day-to-day work of youth ministry. If the church wants to help youth develop robust spiritual lives and prepare them for the challenges that life will bring them, pastors, faith leaders, and youth workers must not only engage science but embrace its lessons for the life and practice of Christian faith today.