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"Douglas Knight has produced an ambitious, engaging, and creative account of the drama of redemption by changing the baseline terms in the discussion. This is constructive theology of a bold and fresh kind, taking seriously Israel, sacrifice, and an account of the problem of the human condition indebted to Irenaeus and Zizioulas. It is remarkable for its timely account of the church's destiny in the world of God's urgent, consummative work." --Christopher Seitz, University of St. Andrews "Knight combines a rigorous and scripturally disciplined dogmatic approach with fundamental analysis of metaphysical concepts. The result is an exciting and theologically motivated challenge to our modern assumptions about time and change, embodiment and identity." --R. R. Reno, Creighton University "No attentive reader of this book can fail to be impressed by its scope, boldness, and sheer theological energy. As he moves across the fields of historical and systematic theology, biblical studies, and philosophy, Knight demonstrates the resources within the Christian tradition for critical analysis and hopeful reconstruction of culture. This provocative book deserves to be read and debated very widely." --John Webster, University of Aberdeen "Douglas Knight is a free-flowing fountain of unexpected ideas and connections." --Robert W. Jenson, Center of Theological Inquiry, Princeton "In the tradition of Irenaeus's Against Heresies and in conversation with leading theologians and biblical scholars, this tour de force tells a grand narrative of all things coming together and coming to be in Israel, Jesus Christ, and the church. Douglas Knight displays an impressive imagination for pulling together a dizzying variety of voices. --Telford Work, Westmont College "Dense, erudite, and provocative, this work confirms the vitality of British, indeed European, doctrinal theology. . . . The reader opening to any page will be rewarded with startling and original theological insights." --Brian Brock, University of Aberdeen
Eschatology is the study of the last things: death, judgment, the afterlife, and the end of the world. Through centuries of Christian thoughtfrom the early Church fathers through the Middle Ages and the Reformationthese issues were of the utmost importance. In other religions, too, eschatological concerns were central. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to be seen as something of an embarrassment. The twentieth century, however, saw the rise of phenomena that placed eschatology back at the forefront of religious thought. From the rapid expansion of fundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, martyrdom, and paradise in Islam, interest in eschatology is once again on the rise. In addition to its popular resurgence, in recent years some of the worlds most important theologians have returned eschatology to its former position of prominence. The Oxford Handbook of Eschatology will provide an important critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural. This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.
Both Alexander Schmemann and Joseph Ratzinger insist that the human person remains shrouded in mystery without God's self-disclosure in the person of Jesus Christ. Like us, Jesus lived in a particular time and location, and therefore time and temporality must be part of the ontological question of what it means to be a human person. Yet, Jesus, the one who has time for us, ascended to the Father, and the bride of Christ awaits his return, and therefore time and temporality are conditioned by the eschatological. With this in mind, the ontological question of personhood and temporality is a question that concerns eschatology: how does eschatology shape personhood? Bringing together Schmemann and Ratzinger in a theological dialogue for the first time, this book explores their respective approaches and answers to the aforementioned question. While the two theologians share much in common, it is only Ratzinger's relational ontological approach that, by being consistently relational from top to bottom, consistently preserves the meaningfulness of temporal existence.
In this study, Alex Hon Ho Ip argues that when Paul wrote to Philemon about Onesimus, his main purpose was not to try and reunite, as is widely held, a runaway slave with his master, but rather to have Onesimus accepted as a beloved brother in Christ. By examining the letter's inner texture, the author shows that Paul's main concern was for Philemon and Onesimus to be reconciled in brotherly love. The inter-textual weave reveals Paul's theological and ethical thoughts on love, which is the basis for the apostle's main argument. By taking a new institutional economics approach to help reconstruct the economic relationship between slave and master, Alex Hon Ho Ip is able to offer a better understanding of the original relationship Paul argued against. With all this in mind, the focus is on re-reading the letter and hearing how Paul's rhetoric exhorts a new relationship between Onesimus and Philemon.
Study of eschatology often gets bogged down in minutiae that rarely seems to affect daily life. Avoiding this trap, John Phelan gets to the heart of the matter by examining how Christian hope and practice of resurrection impact everything.
The present volume of Key Concepts in Interreligious Discourses offers a fascinating insight into the history, the main ideas and current developments in economic thought from the perspective of the three major monotheistic faiths Judaism, Christianity and Islam. The reader encounters topics such as price control in rabbinic Judaism, Christian monks elaborating the foundations of modern accounting, and the latest innovations in Islamic banking. Each article has been written by a renowned expert on the subject and offers a historical overview over the development of the concept, the theological and philosophical principles in the Holy Scriptures of each faith, an outline of the practical application of the concept in the present, its significance for the future, and many more.
Building on the themes established in the first two volumes of Paul and the Uprising of the Dead, Pauline Solidarity explores: (a) how the Pauline faction transforms relationships within the household unit in the new transnational family of God; (b) how dominant cultural conceptions of honor are rejected in the embrace of shame in the company of the crucified; (c) how vertical practices of patronage are replaced with a horizontal sibling-based political economy of grace; and (d) how the gospel of the Caesars is overcome by the lawlessness of the good news that is being assembled in an uprising of life among the left for dead. Along the way, many of the traditional themes associated with Paulinism (grace, justice, love, loyalty, sin, flesh, death, Jesus, spirit, life) are reexamined and understood as core components of a movement that was spreading among vanquished, colonized, oppressed, dispossessed, and enslaved peoples who were finding new (and treasonous) ways of organizing themselves in order to be life-giving and life-affirming, and in order to counter all the death-dealing structures of Roman imperialism.
The theology of creation interconnected with virtually every aspect of early Christian thought, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers provides an advanced introduction to the multiplex relation between Creator and creation as an object both of theological construction and religious devotion in the early church. While revisiting the polemical dimension of Christian responses to Greco-Roman philosophical cosmology and heterodox Gnostic and Marcionite traditions on the origin, constitution, and destiny of the cosmos, Blowers focuses more substantially on the positive role of patristic theological interpretation of Genesis and other biblical creation texts in eliciting Christian perspectives on the multifaceted relation between Creator and creation. Greek, Syriac, and Latin patristic commentators, Blowers argues, were ultimately motivated less by purely cosmological concerns than by the urge to depict creation as the enduring creative and redemptive strategy of the Trinity. The 'drama of the divine economy', which Blowers discerns in patristic theology and piety, unfolded how the Creator invested the 'end' of the world already in its beginning, and thereupon worked through the concrete actions of Jesus Christ and the Holy Spirit to realize a new creation.
Since the calls of the Second Vatican Council, Roman Catholic theologians have sought to overcome an overarching problem facing Jewish–Christian relations, the concept of "supersessionism"; the idea that God has revoked the spiritual and historical promises made to the Jewish people in favour of granting those same privileges to a predominantly Gentile Church. Israel, the Church, and Millenarianism breaks new ground by applying an ancient principle to the problem of Israel’s "replacement": the early Church’s promotion of millennialism. Utilizing the best in Patristic research, Aguzzi argues that these earliest Christian traditions made room for the future of Israel because Christ’s reign in the Church was viewed as provisional to his historical reign on earth—Israel’s role in salvation history was and is not yet complete. Aguzzi’s research also opens the door for a greater Catholic understanding of the millennial principle, not shying away from its validity and relevance for understanding the importance of safeguarding Jewish particularity, while concluding that the Synagogue and the Church are indeed on a parallel trajectory; "...what will their...[Israel’s]...acceptance be but life from the dead?" (Romans 11:15). Ultimately, the divine will is fulfilled through both Christian and Jewish means, in history, while each community is dependent, in different ways, upon the unfolding of God’s future and the coming Parousia of Christ.