Communication is the key to all successful human interactions. In light of the expanding use of texting and other forms of electronic communication, we risk losing the personal, face-to-face meetings that have been the mainstay of positive relationships between individuals and groups for thousands of years.
Lavery shows how the circle process is a powerful tool for overcoming this worrisome situation, as it offers a way to enhance communications, build and rebuild relationships, and improve problem-solving capabilities within families, neighborhoods, schools, corporations, and civic organizations.
Narratives by participants in the Community Circles program attest to the capacity of people and groups to work together to resolve contentious issues, especially when they are provided with a safe place in which to tell their stories and be listened to by others–without judgment.
The circle process has been used successfully for thousands of years in indigenous cultures. With the help of the insights in this book, we now have the opportunity to use circles today to resolve many of the challenging issues that confront our society. The Power of Circles is a valuable guide for the journey ahead.
This book's findings are rich and intriguing: In his death, Jesus–the chief architect in the production of space in the Christian realm–founds an alternative community that reorders space and creates a new reality for believers. This new community, which dwells in this radical new space, successfully resists the domination of oppressive regimes and mindsets, such as the Roman Empire. Suffering is transformed here. Many recent biblical studies have utilized various methodologies and historical-critical viewpoints, which have been helpful. However, drawing on theories of space and postcolonial approaches, Dr. Ajer breaks new ground in Johannine studies, a new terrain that will yield much fruit. The new understandings of «space» provide a key with which we may unlock more of the mysteries of the Fourth Gospel, as Ajer here demonstrates with powerful new discoveries and insights into John's Passion narrative.
This book offers a critical and constructive analysis of the contribution of Jurgen Moltmann to the field of ecotheology. Moltmann is one of the foremost and influential contemporary theologians of our time, but his specific contribution to ecotheology has received relatively scant attention in the secondary literature. The author deals sensitively with the relevant scientific aspects necessary in order to develop an adequate theology of the natural world. She also offers a careful and constructive analysis of the specific systematic theologies of creation, humanity, eschatology, and Trinity that are woven into Moltmann's rich interpretation of the relationship between God and creation.
The continuing interest in the works of C. S. Lewis, long after his death in 1963, is a testament to the influence his writings have had on the English-speaking world, not to mention the many translations of his works into other languages. His own home nation of Great Britain was actually slower in appreciating his offerings than the United States. Lewis's books made a major impact on the American reading public, starting with the publication of the American version of The Screwtape Letters in 1943.
Lewis has not only influenced the lives of Americans we may consider prominent, but also the multitude of individuals who have come across his works and have been deeply affected spiritually by what they read.
The goal of this study is to document, as much as possible, the impact of Lewis on Americans from his lifetime until the present day. It also seeks to understand just why Lewis «caught on» in America to such a degree and why he remains so popular.
In this book Martyn Smith addresses the issue of God's violence and refuses to shy away from difficult and controversial conclusions. Through his wide-ranging and measured study he reflects upon God and violence in both biblical and theological contexts, assessing the implications of divine violence for understanding and engaging with God's nature and character. Jesus too, through his dramatic actions in the temple, is presented as one capable of exhibiting a surprising degree of violent behavior in the furtherance of God's purposes. Through a reappropriation of the ancient Christus Victor model of atonement, with its dramatic representation of God's war with the Satan, Smith proposes that Christian understanding of both God and salvation has to return to its long-neglected past in order to move forward, both biblically and dynamically, into the future.
An exploration of the development of a contextualized Roman Catholic moral theology in an African context is warranted in our day. This book is a study of the work of Benezet Bujo, an African moral theologian. An analysis of Bujo's work shows the various aspects of an African Catholic moral theology. Bujo's work is viewed here as critically bridging African moral theology and the development of moral theology in the Catholic Church, especially in the West. An African moral theology in this work builds on the elements of the renewal of moral theology after the Second Vatican Council. The renewal elements reflected in Bujo's work and other African Catholic theologians include, among others, the use of Scripture, the relevance of history, the debate on moral norms, the relevance of social sciences to moral discourse, the theory of natural moral law, and the relation between the theologian and the magisterium. This work, therefore, locates the theology of Bujo in the development of moral theology after the Second Vatican Council. The author establishes a relation between African traditional religions, African history, Christology, natural moral law, moral autonomy debate, the encyclical Veritatis Splendor, and political-liberation theological ethics.
The three years that Calvin spent in Strasbourg are often considered a simple gap between his two periods in Geneva (1536-1538 and 1541-1564). However, this period has been shown to be extremely fertile for Calvin in literary, theological, and pastoral fields, not forgetting his marriage to Idelette de Bure. It was in Strasbourg that Calvin published the second Latin edition, greatly increased, of his «Institution,» and where he wrote the first French version of this summary of the reformed religion. There he lectured on «Romans,» replied to Cardinal Sadolet, and wrote his «Little Treatise on Holy Communion,» intended to reconcile Protestants. There he became familiar with Martin Bucer's catechetical practice and with the songs of the Strasbourg parishes, which inspired his «Some Psalms and Canticles put into Song,» and there he gained the friendship of Philippe Melanchthon and the respect of other Reformers.
Methodological naturalism is the thesis that only natural features can be factored into any legitimate explanation. Moreover, the thesis contends, any attempt to explain natural phenomena by appealing to supernatural features is unscientific and, therefore, illegitimate. This book argues that nothing inherently problematic afflicts possible appeals to supernatural agency in the attempt to explain select phenomena in nature. Reputable philosophers of the ancient and medieval periods, as well as prominent scientists of the early modern era, invoked supernatural agency in their attempts to understand nature. For them, miraculous interventions in nature by a supernatural agent were not unreasonable. However, the super-naturalistic worldview has been replaced by methodological naturalism. The assumptions of two pivotal figures–David Hume and Charles Darwin–brought about this change. This book shows that this change was motivated by unscientific means. Hence, the change itself remains inconsistent with the assumptions of methodological naturalism.
Given increasing global migration and the importance of positive cross-cultural relations across national borders, this book offers an interdisciplinary and intercultural exploration of identity formation. It uniquely draws from theology, psychology, and sociology–engaging narrative and identity theories, migration and identity studies, and the theologies of identity and migration–and builds on them in an unprecedented study of international migrants to construct an initial theology of Christian identity in migration. New sociological research describes the social construction of religious, ethnic, and national identities among non-North American evangelical graduates who entered the United States to pursue advanced academic studies from 1983 to 2013. It provides an intercultural account of Christian identity formation in the context of migration, transnationalism, and globalization. It ultimately argues that an integral component of Christian identity-making involves the concept of migration, of movement, toward a transformation.
The book of Exodus is sometimes viewed with skepticism–but it need not be. The stories it contains record a turning point in history where God begins to relate to human beings in a new way, and a nation takes its first faltering steps. A reluctant hero is chosen to lead a group of people who are not sure they want to be led at all. We can see ourselves reflected in the strains of the people in conflict with a major power of their day, and sometimes with each other. This second book of the Bible yields much that may go unnoticed by a cursory reading. There are lessons to learn, and an absorbing scene to watch–the gritty life of Jacob's descendants played out in the arena of ancient Lower Egypt. On close inspection we are able to figure out which pharaoh is in power, why Moses is sent to tend sheep in the wilderness, how Aaron acquired his metallurgy skills, and why he used them to cast a golden calf. Exodus for Ordinary People highlights many events that may have puzzled us when we've read the book of Exodus before, but the answers are there if we look.