Stephen T. Davis
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199284597
- eISBN:
- 9780191603778
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199284598.001.0001
- Subject:
- Religion, Theology
This book exposes and defends crucial items in the theological world-view of Christianity from the perspective of Christian philosophy. The topics considered include the nature of religious unbelief, ...
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This book exposes and defends crucial items in the theological world-view of Christianity from the perspective of Christian philosophy. The topics considered include the nature of religious unbelief, the existence of God, the nature of God, religious faith, creation, revelation, Christology, redemption, scripture, and the beatific vision. The book revolves around questions like: Why believe in God? What is God like? Who was Jesus Christ? What is incarnation? How are humans redeemed? How should theology be done?Less
This book exposes and defends crucial items in the theological world-view of Christianity from the perspective of Christian philosophy. The topics considered include the nature of religious unbelief, the existence of God, the nature of God, religious faith, creation, revelation, Christology, redemption, scripture, and the beatific vision. The book revolves around questions like: Why believe in God? What is God like? Who was Jesus Christ? What is incarnation? How are humans redeemed? How should theology be done?
Gerald O'Collins, SJ
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199203130
- eISBN:
- 9780191707742
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203130.001.0001
- Subject:
- Religion, Theology
This book aims at clarifying what Christians mean when they call Christ ‘our Redeemer’. That entails asking: How did the life, death, and resurrection of Jesus transform humanity's relationship with ...
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This book aims at clarifying what Christians mean when they call Christ ‘our Redeemer’. That entails asking: How did the life, death, and resurrection of Jesus transform humanity's relationship with God? How can such past events of redemption work, both here and now and in the future, to save human beings and their world? The book also takes up the issue of the beneficiaries of this redeeming ‘work’. Why do human beings need redemption, both individually and collectively? A further central question bears on the appropriate image of God for a biblically based interpretation of redemption. The heart of the book is the discussion of three pervasive approaches to redemption: as liberation from evil, as cleansing from built, and as the transforming power of love. This work argues for the divine love as the primary interpretative key for a Christian doctrine of salvation—both for human beings and the universe.Less
This book aims at clarifying what Christians mean when they call Christ ‘our Redeemer’. That entails asking: How did the life, death, and resurrection of Jesus transform humanity's relationship with God? How can such past events of redemption work, both here and now and in the future, to save human beings and their world? The book also takes up the issue of the beneficiaries of this redeeming ‘work’. Why do human beings need redemption, both individually and collectively? A further central question bears on the appropriate image of God for a biblically based interpretation of redemption. The heart of the book is the discussion of three pervasive approaches to redemption: as liberation from evil, as cleansing from built, and as the transforming power of love. This work argues for the divine love as the primary interpretative key for a Christian doctrine of salvation—both for human beings and the universe.
Linda Radzik
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195373660
- eISBN:
- 9780199871971
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195373660.001.0001
- Subject:
- Philosophy, Moral Philosophy
Can wrongs be righted? Can we make up for our misdeeds, or does the impossibility of changing the past mean that we remain permanently guilty? While atonement is traditionally considered a ...
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Can wrongs be righted? Can we make up for our misdeeds, or does the impossibility of changing the past mean that we remain permanently guilty? While atonement is traditionally considered a theological topic, this book uses the resources of secular moral philosophy to explore the possibility of correcting the wrongs we do to one another. Philosophers generally approach the problem of past wrongdoing from the point of view of either a judge or a victim. They assume that wrongdoing can be resolved only through punishment or forgiveness. But this book explores the responses that wrongdoers can and should make to their own misdeeds — responses such as apology, repentance, reparations, and self-punishment. This book examines the possibility of atonement in a broad spectrum of contexts — from cases of relatively minor wrongs in personal relationships, to crimes, to the historical injustices of our political and religious communities. It argues that wrongdoers often have the ability to earn redemption within the moral community. This book defends a theory of atonement that emphasizes the rebuilding of respect and trust among victims, communities, and wrongdoers. The ideal of reconciliation enables us to explain the value of repentance without restricting our interest to the wrongdoer's character, to account for the power of reparations without placing a dollar value on dignity, to justify the suffering of guilt without falling into a simplistic endorsement of retribution, and to insist on the moral responsibility of wrongdoing groups without treating their members unfairly.Less
Can wrongs be righted? Can we make up for our misdeeds, or does the impossibility of changing the past mean that we remain permanently guilty? While atonement is traditionally considered a theological topic, this book uses the resources of secular moral philosophy to explore the possibility of correcting the wrongs we do to one another. Philosophers generally approach the problem of past wrongdoing from the point of view of either a judge or a victim. They assume that wrongdoing can be resolved only through punishment or forgiveness. But this book explores the responses that wrongdoers can and should make to their own misdeeds — responses such as apology, repentance, reparations, and self-punishment. This book examines the possibility of atonement in a broad spectrum of contexts — from cases of relatively minor wrongs in personal relationships, to crimes, to the historical injustices of our political and religious communities. It argues that wrongdoers often have the ability to earn redemption within the moral community. This book defends a theory of atonement that emphasizes the rebuilding of respect and trust among victims, communities, and wrongdoers. The ideal of reconciliation enables us to explain the value of repentance without restricting our interest to the wrongdoer's character, to account for the power of reparations without placing a dollar value on dignity, to justify the suffering of guilt without falling into a simplistic endorsement of retribution, and to insist on the moral responsibility of wrongdoing groups without treating their members unfairly.
Roger Scruton
- Published in print:
- 2004
- Published Online:
- January 2010
- ISBN:
- 9780195166910
- eISBN:
- 9780199863938
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195166910.001.0001
- Subject:
- Music, Opera
A tale of forbidden love and inevitable death, the medieval legend of Tristan und Isolde recounts the story of two lovers unknowingly drinking a magic potion and ultimately dying in one another's ...
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A tale of forbidden love and inevitable death, the medieval legend of Tristan und Isolde recounts the story of two lovers unknowingly drinking a magic potion and ultimately dying in one another's arms. While critics have lauded Wagner's Tristan und Isolde for the originality and subtlety of the music, they have denounced the drama as a “mere trifle”—a rendering of Wagner's forbidden love for Matilde Wesendonck, the wife of a banker who supported him during his exile in Switzerland. The book explodes this established interpretation, proving the drama to be more than just a sublimation of the composer's love for Wesendonck or a wistful romantic dream. It attests that Tristan and Isolde has profound religious meaning and remains as relevant today as it was to Wagner's contemporaries, offering also a keen insight into the nature of erotic love, the sacred qualities of human passion, and the peculiar place of the erotic in our culture. It is an argument which touches on the nature of tragedy, the significance of ritual sacrifice, and the meaning of redemption, providing a fresh interpretation of Wagner's masterpiece. This account of Wagner's music drama blends philosophy, criticism, and musicology in order to show the work's importance in the 21st century.Less
A tale of forbidden love and inevitable death, the medieval legend of Tristan und Isolde recounts the story of two lovers unknowingly drinking a magic potion and ultimately dying in one another's arms. While critics have lauded Wagner's Tristan und Isolde for the originality and subtlety of the music, they have denounced the drama as a “mere trifle”—a rendering of Wagner's forbidden love for Matilde Wesendonck, the wife of a banker who supported him during his exile in Switzerland. The book explodes this established interpretation, proving the drama to be more than just a sublimation of the composer's love for Wesendonck or a wistful romantic dream. It attests that Tristan and Isolde has profound religious meaning and remains as relevant today as it was to Wagner's contemporaries, offering also a keen insight into the nature of erotic love, the sacred qualities of human passion, and the peculiar place of the erotic in our culture. It is an argument which touches on the nature of tragedy, the significance of ritual sacrifice, and the meaning of redemption, providing a fresh interpretation of Wagner's masterpiece. This account of Wagner's music drama blends philosophy, criticism, and musicology in order to show the work's importance in the 21st century.
Arie Morgenstern
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780195305784
- eISBN:
- 9780199784820
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195305787.003.0004
- Subject:
- Religion, Judaism
The Vilna Ga’on, an extraordinary Talmudic scholar, inspired in his disciples a sense that he was a supernatural phenomenon, with a messianic mission to redeem the Jewish nation by disseminating the ...
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The Vilna Ga’on, an extraordinary Talmudic scholar, inspired in his disciples a sense that he was a supernatural phenomenon, with a messianic mission to redeem the Jewish nation by disseminating the true knowledge of Torah and by settling the Land of Israel. Although he himself never succeeded in immigrating to the Land, many of his disciples did so. They had a profound sense that the End of Days was approaching, and they developed the doctrine that redemption was not contingent on repentance but would come at its appointed time no matter what; repentance bore only on how it was to come about and on whether it might be accelerated. They likewise regarded as no longer applicable the prohibition in the “Three Oaths” against efforts on Israel’s part to hasten the End (“ascending the wall”). Rejecting the traditional emphasis on passivity, they held that the awakening above (i.e., God’s redemptive actions) could be triggered by the awakening from below (human actions directed toward hastening redemption), such as settling the Land of Israel and rebuilding it in order to “raise the Shekhinah from its ashes”.Less
The Vilna Ga’on, an extraordinary Talmudic scholar, inspired in his disciples a sense that he was a supernatural phenomenon, with a messianic mission to redeem the Jewish nation by disseminating the true knowledge of Torah and by settling the Land of Israel. Although he himself never succeeded in immigrating to the Land, many of his disciples did so. They had a profound sense that the End of Days was approaching, and they developed the doctrine that redemption was not contingent on repentance but would come at its appointed time no matter what; repentance bore only on how it was to come about and on whether it might be accelerated. They likewise regarded as no longer applicable the prohibition in the “Three Oaths” against efforts on Israel’s part to hasten the End (“ascending the wall”). Rejecting the traditional emphasis on passivity, they held that the awakening above (i.e., God’s redemptive actions) could be triggered by the awakening from below (human actions directed toward hastening redemption), such as settling the Land of Israel and rebuilding it in order to “raise the Shekhinah from its ashes”.
Arie Morgenstern
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780195305784
- eISBN:
- 9780199784820
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195305787.003.0005
- Subject:
- Religion, Judaism
A variety of practical obstacles prevented the Vilna Ga’on’s disciples from settling in Jerusalem as soon as they arrived in the Land of Israel in 1808-1812. Instead, they settled in the Galilean ...
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A variety of practical obstacles prevented the Vilna Ga’on’s disciples from settling in Jerusalem as soon as they arrived in the Land of Israel in 1808-1812. Instead, they settled in the Galilean city of Safed, where they sought to hasten the redemption through mystical and spiritual practices, and through the purchase of land to be able to fulfill the commandments contingent on the Land of Israel. In 1813, the community was decimated by an epidemic, which some of the survivors, led by Rabbi Menahem Mendel of Shklov, interpreted as punishment for not having immediately endured the rigors of settling in Jerusalem; they accordingly established a colony there. That step was opposed by another group of survivors, led by Rabbi Israel of Shklov. He regarded settlement of Jerusalem as premature, adhering to a doctrine that the redemption would begin with the Sanhedrin’s restoration in the Galilee, where it had last functioned before being disbanded. Restoration of the Sanhedrin required the renewal of classical ordination, which had lapsed in late antiquity or early medieval times and could be renewed only by an ordained sage. To that end, intensive efforts were launched to locate the lost Ten Tribes of Israel, among whom ordination had presumably not lapsed. Among those efforts was the ultimately ill-fated venture of Barukh ben Samuel of Pinsk, dispatched by Israel of Shklov in 1830.Less
A variety of practical obstacles prevented the Vilna Ga’on’s disciples from settling in Jerusalem as soon as they arrived in the Land of Israel in 1808-1812. Instead, they settled in the Galilean city of Safed, where they sought to hasten the redemption through mystical and spiritual practices, and through the purchase of land to be able to fulfill the commandments contingent on the Land of Israel. In 1813, the community was decimated by an epidemic, which some of the survivors, led by Rabbi Menahem Mendel of Shklov, interpreted as punishment for not having immediately endured the rigors of settling in Jerusalem; they accordingly established a colony there. That step was opposed by another group of survivors, led by Rabbi Israel of Shklov. He regarded settlement of Jerusalem as premature, adhering to a doctrine that the redemption would begin with the Sanhedrin’s restoration in the Galilee, where it had last functioned before being disbanded. Restoration of the Sanhedrin required the renewal of classical ordination, which had lapsed in late antiquity or early medieval times and could be renewed only by an ordained sage. To that end, intensive efforts were launched to locate the lost Ten Tribes of Israel, among whom ordination had presumably not lapsed. Among those efforts was the ultimately ill-fated venture of Barukh ben Samuel of Pinsk, dispatched by Israel of Shklov in 1830.
Arie Morgenstern
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780195305784
- eISBN:
- 9780199784820
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195305787.003.0009
- Subject:
- Religion, Judaism
To deal with the post-1840 crisis of belief, Jewish leaders sought to limit the at-risk masses’ contacts with the Christian missionaries and to bolster and renew their faith in Judaism. They also ...
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To deal with the post-1840 crisis of belief, Jewish leaders sought to limit the at-risk masses’ contacts with the Christian missionaries and to bolster and renew their faith in Judaism. They also tried, by various arguments, to defer the expected appearance to 5606 (1846) or some later date. There ensued a retreat from the Perushim’s messianic activism, and some argued that the Messiah’s failure to appear was punishment for that activism. Aviezer of Ticktin and Zevi Hirsch Lehren forcefully advocated that position, and Lehren saw the Damascus blood libel in that light as well. The leadership of the Perushim, however, took the view that 5600 heralded the beginning of the messianic era, which would unfold gradually, and they continued their efforts despite the new difficulties. By 1846, more Perushim changed their views, and some of the new leaders retreated from the activist stance and reverted to the traditional view that repentance, study, and spiritual activity were the mechanisms through which the Messiah might be brought. Concern for the future of the Jewish community in the Land of Israel and its economic infrastructure and productivity gave way to concern for survival in the present through fundraising among Jews in Europe; fundraising organizations proliferated. The new byword of the Perushim’s leadership became “Unless God builds the house, its builders labor on it in vain”, and reverted to the view that the only legitimate position within traditional Judaism was the belief in miraculous redemption. Some grandchildren of the earlier leaders of the Perushim (Joseph Rivlin and Joel Moses Solomon) were among the initiators of the construction of Jewish neighborhoods outside the walls of the Old City of Jerusalem. The new leaders of the Perushim did not support their efforts and sought to suppress the history of their predecessors’ messianic activism.Less
To deal with the post-1840 crisis of belief, Jewish leaders sought to limit the at-risk masses’ contacts with the Christian missionaries and to bolster and renew their faith in Judaism. They also tried, by various arguments, to defer the expected appearance to 5606 (1846) or some later date. There ensued a retreat from the Perushim’s messianic activism, and some argued that the Messiah’s failure to appear was punishment for that activism. Aviezer of Ticktin and Zevi Hirsch Lehren forcefully advocated that position, and Lehren saw the Damascus blood libel in that light as well. The leadership of the Perushim, however, took the view that 5600 heralded the beginning of the messianic era, which would unfold gradually, and they continued their efforts despite the new difficulties. By 1846, more Perushim changed their views, and some of the new leaders retreated from the activist stance and reverted to the traditional view that repentance, study, and spiritual activity were the mechanisms through which the Messiah might be brought. Concern for the future of the Jewish community in the Land of Israel and its economic infrastructure and productivity gave way to concern for survival in the present through fundraising among Jews in Europe; fundraising organizations proliferated. The new byword of the Perushim’s leadership became “Unless God builds the house, its builders labor on it in vain”, and reverted to the view that the only legitimate position within traditional Judaism was the belief in miraculous redemption. Some grandchildren of the earlier leaders of the Perushim (Joseph Rivlin and Joel Moses Solomon) were among the initiators of the construction of Jewish neighborhoods outside the walls of the Old City of Jerusalem. The new leaders of the Perushim did not support their efforts and sought to suppress the history of their predecessors’ messianic activism.
Steven Kepnes
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780195313819
- eISBN:
- 9780199785650
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195313819.003.0004
- Subject:
- Religion, Judaism
This chapter attends to Rosenzweig's attempt to reestablish the relationship God–word–world, which was shattered in modernity. This provides the basis to rehabilitate a notion of miracle and the ...
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This chapter attends to Rosenzweig's attempt to reestablish the relationship God–word–world, which was shattered in modernity. This provides the basis to rehabilitate a notion of miracle and the signs of liturgy for contemporary Jews. For Rosenzweig, liturgy is a form of reasoning about time that provides answers to the age‐old aporias that Augustine exposed in his Confessions. The first part of the chapter ends with an analysis of the psalms that are chanted in the Hallel service as keys to the liturgical relation to eternity. The second part of this chapter focuses on Rosenzweig's liturgical reasoning with each of the central festivals of the yearly Jewish calendar. These festivals are presented as expressions of three theological terms (creation, revelation, redemption) and the temporal tenses (past, present, future). The chapter concludes with an attempt to revise Rosenzweig's theology of Christianity through the Jewish‐Christian‐Islamic movement of “Scriptural Reasoning.”Less
This chapter attends to Rosenzweig's attempt to reestablish the relationship God–word–world, which was shattered in modernity. This provides the basis to rehabilitate a notion of miracle and the signs of liturgy for contemporary Jews. For Rosenzweig, liturgy is a form of reasoning about time that provides answers to the age‐old aporias that Augustine exposed in his Confessions. The first part of the chapter ends with an analysis of the psalms that are chanted in the Hallel service as keys to the liturgical relation to eternity. The second part of this chapter focuses on Rosenzweig's liturgical reasoning with each of the central festivals of the yearly Jewish calendar. These festivals are presented as expressions of three theological terms (creation, revelation, redemption) and the temporal tenses (past, present, future). The chapter concludes with an attempt to revise Rosenzweig's theology of Christianity through the Jewish‐Christian‐Islamic movement of “Scriptural Reasoning.”
Christopher M. Cullen
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780195149258
- eISBN:
- 9780199785131
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195149258.003.0009
- Subject:
- Religion, Philosophy of Religion
Bonaventure holds that God does all things with power, wisdom, and goodness; such as in the case of the restoration. If Incarnation is examined as a work of God in the light of power, wisdom, and ...
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Bonaventure holds that God does all things with power, wisdom, and goodness; such as in the case of the restoration. If Incarnation is examined as a work of God in the light of power, wisdom, and goodness, we can see why it is the most perfect of all God's works, for there cannot be any greater act of power than to combine within a single person two natures: the human and divine. While Bonaventure stresses the gratuity of the redemption — that is, God was in no way obliged to save us — he is very clear that man could not have been saved by any healer other than God.Less
Bonaventure holds that God does all things with power, wisdom, and goodness; such as in the case of the restoration. If Incarnation is examined as a work of God in the light of power, wisdom, and goodness, we can see why it is the most perfect of all God's works, for there cannot be any greater act of power than to combine within a single person two natures: the human and divine. While Bonaventure stresses the gratuity of the redemption — that is, God was in no way obliged to save us — he is very clear that man could not have been saved by any healer other than God.
Stephen T. Davis
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199284597
- eISBN:
- 9780191603778
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199284598.003.0014
- Subject:
- Religion, Theology
Human beings face two great problems: guilt and death. Although disembodied existence is in some sense possible, it would be an attenuated existence since we are normally embodied beings, and ...
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Human beings face two great problems: guilt and death. Although disembodied existence is in some sense possible, it would be an attenuated existence since we are normally embodied beings, and complete and ideal existence for us is embodied. Matter is not evil because it was created by God, who is all-powerful, all-knowing, and perfectly good. We are redeemed from guilt and death by the life, death, and resurrection of Christ. Despite Catholic and Protestant differences at this point, Christians largely agree that we are justified by faith in Christ. Two different scenarios for the general resurrection are discussed, as well as the beatific vision.Less
Human beings face two great problems: guilt and death. Although disembodied existence is in some sense possible, it would be an attenuated existence since we are normally embodied beings, and complete and ideal existence for us is embodied. Matter is not evil because it was created by God, who is all-powerful, all-knowing, and perfectly good. We are redeemed from guilt and death by the life, death, and resurrection of Christ. Despite Catholic and Protestant differences at this point, Christians largely agree that we are justified by faith in Christ. Two different scenarios for the general resurrection are discussed, as well as the beatific vision.
Matthias Gockel
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199203222
- eISBN:
- 9780191707711
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203222.003.0003
- Subject:
- Religion, Philosophy of Religion
The chapter discusses the doctrine of election in the context of the Glaubenslehre. The concept of a single divine decree structures the argument throughout the book, and the content of the decree is ...
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The chapter discusses the doctrine of election in the context of the Glaubenslehre. The concept of a single divine decree structures the argument throughout the book, and the content of the decree is a universal predestination to salvation in Christ. Christ's redemptive work is realized gradually and without miraculous leaps. The historical existence of believers and unbelievers does not result from a foreordained division of human beings. Divine mercy and righteousness pertain to every person; the idea of double predestination is rejected. Since the Christian church is the complete revelation of Christ's dignity, it is possible that every person will be included in the fellowship with him. Schleiermacher's position remains theocentric; predestination is defined in terms of divine omniscience and omnipotence, not in terms of redemption. Christ is the universal mediator of salvation, but his appearance in history does not contribute significantly to the determination of the divine decree.Less
The chapter discusses the doctrine of election in the context of the Glaubenslehre. The concept of a single divine decree structures the argument throughout the book, and the content of the decree is a universal predestination to salvation in Christ. Christ's redemptive work is realized gradually and without miraculous leaps. The historical existence of believers and unbelievers does not result from a foreordained division of human beings. Divine mercy and righteousness pertain to every person; the idea of double predestination is rejected. Since the Christian church is the complete revelation of Christ's dignity, it is possible that every person will be included in the fellowship with him. Schleiermacher's position remains theocentric; predestination is defined in terms of divine omniscience and omnipotence, not in terms of redemption. Christ is the universal mediator of salvation, but his appearance in history does not contribute significantly to the determination of the divine decree.
Gerald SJ O'Collins
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199203130
- eISBN:
- 9780191707742
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203130.003.0011
- Subject:
- Religion, Theology
This chapter takes up three questions: What did the New Testament authors hold about the universal impact of Christ as Redeemer? Why did they hold what they did about Christ as universal mediator of ...
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This chapter takes up three questions: What did the New Testament authors hold about the universal impact of Christ as Redeemer? Why did they hold what they did about Christ as universal mediator of salvation? What should be said now about the salvation of those who have not accepted or even heard the message of salvation through Christ?Less
This chapter takes up three questions: What did the New Testament authors hold about the universal impact of Christ as Redeemer? Why did they hold what they did about Christ as universal mediator of salvation? What should be said now about the salvation of those who have not accepted or even heard the message of salvation through Christ?
Gerald SJ O'Collins
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199203130
- eISBN:
- 9780191707742
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203130.003.0001
- Subject:
- Religion, Theology
The scriptures and the texts used for the public worship of Christians teem with salvific and redemptive terms and images. This chapter aims to clarify in a preliminary way some of the language used ...
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The scriptures and the texts used for the public worship of Christians teem with salvific and redemptive terms and images. This chapter aims to clarify in a preliminary way some of the language used for redemption—both as regards the process of being redeemed and the end‐result or state of being redeemed.Less
The scriptures and the texts used for the public worship of Christians teem with salvific and redemptive terms and images. This chapter aims to clarify in a preliminary way some of the language used for redemption—both as regards the process of being redeemed and the end‐result or state of being redeemed.
George P. Fletcher
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780195156287
- eISBN:
- 9780199872169
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195156285.003.0002
- Subject:
- Political Science, American Politics
This chapter discusses the influence of religious ideas on legal values and experience, citing examples from religious law (especially Jewish law and the Talmud), the French civil code, and the ...
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This chapter discusses the influence of religious ideas on legal values and experience, citing examples from religious law (especially Jewish law and the Talmud), the French civil code, and the German Constitution. The idea of law as a path to redemption for a people or nation is examined. The author points out that he considers the “original intent” of the framers of the Constitution (and its subsequent Amendments) irrelevant for the purposes of this book's analysis.Less
This chapter discusses the influence of religious ideas on legal values and experience, citing examples from religious law (especially Jewish law and the Talmud), the French civil code, and the German Constitution. The idea of law as a path to redemption for a people or nation is examined. The author points out that he considers the “original intent” of the framers of the Constitution (and its subsequent Amendments) irrelevant for the purposes of this book's analysis.
Willis Jenkins
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195328516
- eISBN:
- 9780199869862
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195328516.001.0001
- Subject:
- Religion, Philosophy of Religion
Christianity struggles to show how living on earth matters for living with God. While people of faith increasingly seek practical ways to respond to the environmental crisis, theology has had ...
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Christianity struggles to show how living on earth matters for living with God. While people of faith increasingly seek practical ways to respond to the environmental crisis, theology has had difficulty contextualizing the crisis and interpreting the responses. This book presents a field-shaping introduction to Christian environmental ethics that offers resources for renewing theology. Observing how religious environmental practices often draw on concepts of grace, the book maps the way Christian environmental strategies draw from traditions of salvation as they engage the problems of environmental ethics. It then uses this new map to explore afresh the ecological dimensions of Christian theology. The book first shows how Christian ethics uniquely frames environmental issues, and then how those approaches both challenge and re-inhabit theological traditions. It identifies three major strategies for making environmental problems intelligible to Christian moral experience. Each one draws on a distinct pattern of grace as it adapts a secular approach to environmental ethics. The strategies of ecojustice, stewardship, and ecological spirituality make environments matter for Christian experience by drawing on patterns of sanctification, redemption, and deification. The book then confronts the problems of each of these strategies through critical reappraisals of Thomas Aquinas, Karl Barth, and Sergei Bulgakov.Less
Christianity struggles to show how living on earth matters for living with God. While people of faith increasingly seek practical ways to respond to the environmental crisis, theology has had difficulty contextualizing the crisis and interpreting the responses. This book presents a field-shaping introduction to Christian environmental ethics that offers resources for renewing theology. Observing how religious environmental practices often draw on concepts of grace, the book maps the way Christian environmental strategies draw from traditions of salvation as they engage the problems of environmental ethics. It then uses this new map to explore afresh the ecological dimensions of Christian theology. The book first shows how Christian ethics uniquely frames environmental issues, and then how those approaches both challenge and re-inhabit theological traditions. It identifies three major strategies for making environmental problems intelligible to Christian moral experience. Each one draws on a distinct pattern of grace as it adapts a secular approach to environmental ethics. The strategies of ecojustice, stewardship, and ecological spirituality make environments matter for Christian experience by drawing on patterns of sanctification, redemption, and deification. The book then confronts the problems of each of these strategies through critical reappraisals of Thomas Aquinas, Karl Barth, and Sergei Bulgakov.
Ann Lee Bressler
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195129861
- eISBN:
- 9780199834013
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195129865.003.0002
- Subject:
- Religion, History of Christianity
At first glance, American Universalism seems to have been one of the clearest manifestations of the rational spirit of the revolutionary era, and with its bold assertion of salvation for all, the ...
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At first glance, American Universalism seems to have been one of the clearest manifestations of the rational spirit of the revolutionary era, and with its bold assertion of salvation for all, the Universalist movement was shocking even in an atmosphere charged with challenges to orthodox Calvinist doctrines. In the nineteenth century, Universalists became even more closely identified with rationalistic dissent. Drawing upon eighteenth-century evangelical Calvinism on the one hand and Enlightenment liberalism on the other, Universalism emerged as an attempt to nourish piety through rational conviction. Reason, Universalists argued, dictated that a benevolent God would redeem all of creation; the doctrine of universal salvation was God’s way of influencing human affections and turning naturally self-centred human beings to the love of God and the greater creation. This chapter traces the early development of the movement and the notable figures involved.Less
At first glance, American Universalism seems to have been one of the clearest manifestations of the rational spirit of the revolutionary era, and with its bold assertion of salvation for all, the Universalist movement was shocking even in an atmosphere charged with challenges to orthodox Calvinist doctrines. In the nineteenth century, Universalists became even more closely identified with rationalistic dissent. Drawing upon eighteenth-century evangelical Calvinism on the one hand and Enlightenment liberalism on the other, Universalism emerged as an attempt to nourish piety through rational conviction. Reason, Universalists argued, dictated that a benevolent God would redeem all of creation; the doctrine of universal salvation was God’s way of influencing human affections and turning naturally self-centred human beings to the love of God and the greater creation. This chapter traces the early development of the movement and the notable figures involved.
Ann Lee Bressler
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195129861
- eISBN:
- 9780199834013
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195129865.003.0005
- Subject:
- Religion, History of Christianity
By the 1850s, when their denomination faced serious conflicts over its identity and direction, most Universalists tended to regard Hosea Ballou as a grandfatherly figure, a benign symbol of their ...
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By the 1850s, when their denomination faced serious conflicts over its identity and direction, most Universalists tended to regard Hosea Ballou as a grandfatherly figure, a benign symbol of their heritage, and his death in 1851 occasioned a genuine out‐pouring of grief among his spiritual heirs, who respected him as a great religious reformer. However, for a growing number of adherents, the doctrine of universal salvation was becoming less the crucial core of a saving faith, as it had been for Ballou, than a call to orderly moral reform in the light of the brotherhood and perfectibility of humanity. This shift, in many respects a natural consequence of restorationist belief, manifested itself not only in theology but also in the participation of Universalists in various programs of social reform and in the expanding roles of women within the church. There was, nevertheless, no inherent or inevitable connection between Universalism and reform activity. Indeed, a survey of their involvement in social organizations and movements beyond their church shows that nineteenth-century Universalists shared few, if any, common assumptions about the social imperatives of their faith.Less
By the 1850s, when their denomination faced serious conflicts over its identity and direction, most Universalists tended to regard Hosea Ballou as a grandfatherly figure, a benign symbol of their heritage, and his death in 1851 occasioned a genuine out‐pouring of grief among his spiritual heirs, who respected him as a great religious reformer. However, for a growing number of adherents, the doctrine of universal salvation was becoming less the crucial core of a saving faith, as it had been for Ballou, than a call to orderly moral reform in the light of the brotherhood and perfectibility of humanity. This shift, in many respects a natural consequence of restorationist belief, manifested itself not only in theology but also in the participation of Universalists in various programs of social reform and in the expanding roles of women within the church. There was, nevertheless, no inherent or inevitable connection between Universalism and reform activity. Indeed, a survey of their involvement in social organizations and movements beyond their church shows that nineteenth-century Universalists shared few, if any, common assumptions about the social imperatives of their faith.
Ann Lee Bressler
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195129861
- eISBN:
- 9780199834013
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195129865.003.0007
- Subject:
- Religion, History of Christianity
When Hosea Ballou died in 1852, belief in the supernatural rule of God apparently held sway among most American Protestants, but the idea of universal salvation remained highly suspect. Twenty years ...
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When Hosea Ballou died in 1852, belief in the supernatural rule of God apparently held sway among most American Protestants, but the idea of universal salvation remained highly suspect. Twenty years later, supernatural rule had fallen under serious question, but except among outspoken theologians and conservative evangelicals, few appear to have considered universal salvation a particularly threatening or controversial issue. Such major shifts in outlook naturally had deep and complex cultural roots that resist generalization. Yet one general point seems inescapable: the traditional focus of religious attention on the hope of eternal redemption was becoming culturally irrelevant.Less
When Hosea Ballou died in 1852, belief in the supernatural rule of God apparently held sway among most American Protestants, but the idea of universal salvation remained highly suspect. Twenty years later, supernatural rule had fallen under serious question, but except among outspoken theologians and conservative evangelicals, few appear to have considered universal salvation a particularly threatening or controversial issue. Such major shifts in outlook naturally had deep and complex cultural roots that resist generalization. Yet one general point seems inescapable: the traditional focus of religious attention on the hope of eternal redemption was becoming culturally irrelevant.
Willis Jenkins
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195328516
- eISBN:
- 9780199869862
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195328516.003.0004
- Subject:
- Religion, Philosophy of Religion
This chapter describes stewardship theologies, which tend to follow the obedient discipleship themes in redemption. It argues that the strategy of Christian stewardship frames environmental issues ...
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This chapter describes stewardship theologies, which tend to follow the obedient discipleship themes in redemption. It argues that the strategy of Christian stewardship frames environmental issues around faithful response to God's invitation and command. By appropriating the biblical trope of stewardship, this strategy organizes concern for environmental problems around obligatory service to the Creator, who entrusts to humans measured responsibilities for creation. To specify the character of this earthkeeping trust, the strategy looks to biblical accounts of how God invites humans into relationship. Stewardship thus situates the specific call to care for the earth within a general divine call to faithful relationship. By making environmental issues matter for Christian experience in reference to God's actions toward humanity, the stewardship strategy follows a background pattern of redemption. It focuses primarily on faithful practices, describing how to inhabit the providential landscape created by God's special relationship to humans.Less
This chapter describes stewardship theologies, which tend to follow the obedient discipleship themes in redemption. It argues that the strategy of Christian stewardship frames environmental issues around faithful response to God's invitation and command. By appropriating the biblical trope of stewardship, this strategy organizes concern for environmental problems around obligatory service to the Creator, who entrusts to humans measured responsibilities for creation. To specify the character of this earthkeeping trust, the strategy looks to biblical accounts of how God invites humans into relationship. Stewardship thus situates the specific call to care for the earth within a general divine call to faithful relationship. By making environmental issues matter for Christian experience in reference to God's actions toward humanity, the stewardship strategy follows a background pattern of redemption. It focuses primarily on faithful practices, describing how to inhabit the providential landscape created by God's special relationship to humans.
Willis Jenkins
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195328516
- eISBN:
- 9780199869862
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195328516.003.0008
- Subject:
- Religion, Philosophy of Religion
Stewardship needs to show how God's action makes nature matter for faithful practices. To investigate theological support for an answer, this chapter turns to Karl Barth, querying the thoughts of ...
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Stewardship needs to show how God's action makes nature matter for faithful practices. To investigate theological support for an answer, this chapter turns to Karl Barth, querying the thoughts of this theologian of redemption with regard to the problems of stewardship ethics. Since the strategy of stewardship appeals to the general pattern of grace Barth defended, his theology should display the liabilities and the promise of stewardship. It should also point stewardship theologies toward the most helpful resources within the pattern of redemptive grace. The chapter inquires especially after themes of place and reconciliation in Barth.Less
Stewardship needs to show how God's action makes nature matter for faithful practices. To investigate theological support for an answer, this chapter turns to Karl Barth, querying the thoughts of this theologian of redemption with regard to the problems of stewardship ethics. Since the strategy of stewardship appeals to the general pattern of grace Barth defended, his theology should display the liabilities and the promise of stewardship. It should also point stewardship theologies toward the most helpful resources within the pattern of redemptive grace. The chapter inquires especially after themes of place and reconciliation in Barth.
