This book situates Nee's view within the rich heritage of the Protestant, Catholic, and Eastern Orthodox spiritual traditions, and thus renders Nee's thought more intelligible to Christians of both evangelical and more liberal persuasions. In this book Dongsheng John Wu examines Watchman Nee's thought on the spiritual life, focusing on the relationship between spiritual formation and spiritual knowledge. Different ways of acquiring spiritual understanding are explored, including the respective roles of divine illumination, intellectual studies, and life circumstances. Understanding Watchman Nee begins by synthesizing strategic aspects of Nee's teachings as well as formative events and sources in the development of Nee's own spirituality and theology. It then utilizes the critical work of contemporary theologian Mark McIntosh to bring Nee's voice into dialogue with some important figures in the history of Christian spirituality. Such interactions reveal that Nee's crucial theological convictions exhibit strong parallels with related themes found in the church's spiritual or mystical treasures.
There is a great debate going on in the church today. It centers on one question: «What is the mission of the church?» From culturally relevant, emerging congregations to strategic methods of organization and outreach, many claim they have the answer. They say the mission must become «missional.» Yet the churches of North America continue to struggle. Uncertainty is growing. «What does it really mean to be 'missional'»? Competing claims abound. «Get the message out!» «Get the message right!» Great confusion has set in, particularly in the postmodern North American church. The Gospel is getting lost. Yet, throughout the ages, the creedal confession of the Holy Christian Church has carried her through uncertainty and struggle. The Apostles' Creed has steadied and stayed the mission of the church for centuries. It centers on the Gospel of Jesus Christ and the work of the Holy Spirit–the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. This book celebrates the historic mission of the Holy Christian Church, and it invites the North American church to do the same.
The relation of the eternal God to time and history has perplexed theologians and philosophers for centuries. How can Christians describe a God who is distinct from time but acts within it? This book presents one creative and profound approach to this perennial theme by examining the theology of Karl Barth. Contrary to interpretations of Barth that suggest he held a view of eternity as abstracted from time and history, this comprehensive study suggests that he provides a more complex and fruitful understanding. Rather than defining eternity in a negative relation to time, Barth relates eternity and time with reference to such doctrines as the Trinity and incarnation. This ensures overcoming what he saw as the «Babylonian Captivity» of an abstract philosophical definition of eternity that developed in the Western tradition. The central argument of the book suggests an analogia trinitaria temporis, a basic analogy between the eternal being of God and God's creating and activity within time. Also, implicit in Barth's view is a narrative view of time, similar to the view of Paul Ricoeur, which unfolds as the Church Dogmatics develops.
The theological reflections of Virgilio Elizondo and Gustavo Gutierrez are examples of the ecclesial fruitfulness of the second half of the twentieth century. Following the directives of Pope John XXIII and the Second Vatican Council, Elizondo and Gutierrez present the Gospel message in relevant terms to their own people by engaging the world as the Church of the poor. Inspired by this moment in Church history, while at the same time recognizing the plight of their people in their poor and marginal existence, Elizondo and Gutierrez discovered a new way of doing theology by asking a specific set of questions based on their local context. By investigating where God is present in the border crossers of the southwestern United States and the poorest of the poor in Latin America, both theologians have uncovered a hermeneutical lens in rereading Scripture and deepening our understanding of ecclesial tradition.
Elizondo's mestizaje and Gutierrez's preferential option for the poor arose out of a theology of context, a theological method that takes seriously the contextual circumstances of their locale. By utilizing the common loci theologici of Scripture and tradition in conjunction with context and their own experience, Elizondo and Gutierrez illustrate through their theologies how every group must embrace their own unique theological reflection.
In Light Shining in a Dark Place, Jeff Sellars has drawn together more than a dozen scholars around the theme of discovering theology through the moving medium of film. The varied contributors in this collection explore, through their particular lenses, how theological ideas might be seen in and considered through one of the most popular of modern art forms. From subjects of sin, grace, and forgiveness to violence, science fiction/fantasy, and zombies, Light Shining in a Dark Place assists the theologically interested film viewer in tracing the light that might be found in the filmic arts back to the source of all lights.
Contributors include: Bruce L. Edwards, J. Sage Elwell, Michael Leary, Peter Malone, Kevin C. Neece, Simon Oliver, Kim Paffenroth, J. Ryan Parker, Travis Prinzi, Megan J. Robinson, Scott Shiffer, James H. Thrall, and Alissa Wilkinson
The Reformed tradition of worship in England has given the English-speaking world the Westminster Directory for the Public Worship of God, and the hymns of Isaac Watts. In this collection of essays, scholars and ministers who are inheritors of this tradition reflect on the continuities, innovations, and tensions in Reformed worship and their lived expression in contemporary church life. Among the tensions explored is that between order and freedom in worship, and the bold contention is made that «ordered freedom» is the scriptural mark of the church's worship and the character of all good liturgy, for «order is love in regulative operation» (Anglican- Reformed International Commission). This collection of essays on the theology, history, and practice of Reformed worship also includes examples of psalmody, liturgy, and a sermon.
The Pentecostal mission in Palestine is a virtually unknown episode in the history of Pentecostalism. Its story begins in 1906 at the Azusa Street Revival, from which missionaries were sent to Palestine. In its first thirty years, the Pentecostal mission in Palestine gained a foothold in Jerusalem and expanded its reach into Jordan, Syria, and Iran. It was severely tested and lost traction during the tumultuous period of the Arab Revolts, World War II, and the Partition Crisis. With the catastrophic war of 1948, the Pentecostal missionaries fled as their Arab clients were swept away in the Palestinian Diaspora. After 1948, a valiant attempt was made to revive the mission, but only with relative success. Although the Pentecostal missionaries failed in their objective of converting Jews and Muslims, they were eyewitnesses of the formative events of the Arab-Israeli conflict. Newberg argues that the Pentecostal missionaries functioned as brokers of Pentecostal Zionism. He offers a postcolonial assessment of the Pentecostal missionaries, crediting them for advocating philosemitism, yet bringing them up short for disregarding the civil rights of Palestinian Arabs, espousing Islamophobia, and contributing to the forces working against peace in the Holy Land.
Radical Orthodoxy, whose founding father is John Milbank, claims that God has been pushed to the margins in modernity and that a false and misleading neo-theology has taken hold that needs to be revisited and contested. It is this return to the premodern that often leads theologians to have reservations about Radical Orthodoxy when they might otherwise have some sympathy for many of its positions. Radical Orthodoxy, like most traditional theology, claims that the power of God is in all creation and that God sits everywhere for all to partake of. But there appears to be a failure to see that the church and theology do not set in place systems that live out this basic assumption. Liberation theology, while sharing much of the same assumption that God is everywhere and to be shared, at the same time engages in a critique of the structures that claim to facilitate this vision, and finds them wanting. From here, then, liberation theologians attempt to refigure our understanding of shared power in order to broaden the vision, while it may be argued that Radical Orthodoxy simply restates the assumption with little political critique of the issues. Perhaps this point explains why this book is titled The Poverty of Radical Orthodoxy rather than Radical Error!
The quest to escape authority has been a persistent feature of the modern world, animating liberals and Marxists, Westerners and non-Westerners alike. Yet what if it turns out that authority is intrinsic to humanity? What if authority is characteristic of everything we are and do as those created in God's image, even when we claim to be free of it? What if kings and commoners, teachers and students, employers and employees all possess authority?
This book argues that authority cannot be identified with mere power, is not to be played off against freedom, and is not a mere social construction. Rather it is resident in an office given us by God himself at creation. This central office is in turn dispersed into a variety of offices relevant to our different life activities in a wide array of communal settings. Far from being a conservative bromide, the call to respect authority is foundational to respect for humanity itself.
We all love stories–whether printed, passed down orally from generation to generation, or made into films. We love stories whether they are fictional, true, mythical, or legendary. Stories are part of our human history, and they help us understand being human. But there is one story that underpins all other stories–the story of why we exist. All great human stories must interact with this story. His Story explores this fundamental story by retelling the story of the Bible. His Story tells the Biblical story of how God has opened up a doorway into our universe and how this impacts the metanarrative of all of our lives. If you want to read the overarching story of the Bible in one short book, then His Story is for you. If you want to know the backstory of your life, His Story is for you. His Story is simply written, but doesn't oversimplify. It is a book for people who might call themselves Christians, but also for all those who are curious about the ultimate story. His Story–the story of why we are here.