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New! This book is in the same immaculate condition as when it was published 1.08

This book explores Christology through the lens of whiteness, addressing whiteness as a site of privilege and power within the specific context of Christology. It asks whether or not Jesus’ life and work offers theological, religious and ethical resources that can address the question of contemporary forms of white privilege. The text seeks to encourage ways of thinking about whiteness theologically through the mission of Jesus. In this sense, white Christians are encouraged to reflect on how their whiteness is a site of tension in relation to their theological and religious framework. A distinguished team of contributors explore key topics including the Christology of domination, different images of Jesus and the question of identification with Jesus, and the Black Jesus in the inner city.

Troeltsch's struggle with historicism sets the stage for a proposal that Christology be done from within and from ahead. Gadamer's philosophical hermeneutics and Schleiermacher's experiential theology inform a Christology from within that is rooted in tradition and experience, while Pannenberg's notion of proleptic eschatological fulfilment serves as resource for a Christology from ahead. This volume develops a hermeneutical Christology that takes into account the historical contingency of knowledge, and seeks a Christology beyond the objectivism of timeless truth and the relativism of absolutised contextuality. The book is concluded with an examination of the convergence of critical traditionality, experiential appropriation and eschatological prolepsis in the Christology of the apostle Paul. The author explores how Christology might respond to the scandal of universality in postmodernity without defaulting on its claim to transcontextual referentiality.

This volume presents a picture of the forming of historic Christian convictions on the person of Christ in the period of the ecumenical councils. Major works are included by three authors important for their central position in the stream of tradition as well as for the significance of their own contributions: Athanasius, Gregory of Nazianzus and Gregory of Nyssa.

Recent years have seen the publication of a number of sensationalist books on Jesus that are supported neither by the New Testament witness nor by mainstream Christian beliefs. This important new book critically examines the best biblical and historical scholarship before tackling some of the key questions of systematic christology: How could Jesus be fully a man and yet truly divine? How could he be sinless and yet exercise free human will? How can his role as universal savior be reconciled with other religions? Can his maleness be reconciled by the just demands of feminism? Clear, balanced, and accessible, this book offers an invaluable interpretation of these and other controversial issues for students, general readers, and clergy.

Theodore of Tarsus served as archbishop of Canterbury for twenty-two years until his death in 690, aged eighty-eight. Because the only significant record we had of Theodore was that contained in Bede's Historia, until recently it was very difficult to say anything about his life before this appointment, and even more difficult to determine anything about his thought. All of that changed in the last half of the twentieth century, when the discovery of some biblical glosses from Canterbury was revealed and the ensuing scholarship uncovered more of Theodore's work than had previously been known. The Laterculus Malalianus is a text that benefited from treatment in this period. This present work examines the Laterculus for what it has to say about the person and work of Christ, and establishes that Theodore's main theological inspiration was Irenaeus of Lyons and the concept of recapitulation, even while he cast his thought in language heavily drawn from the Syriac East, and Ephrem the Syrian in particular. The volume represents a contribution to our understanding of the early medieval theological project in Britain, the transmission of eastern Mediterranean thought in the early medieval West and, ultimately, of the work of Theodore of Tarsus.

This book explores Christology through the lens of whiteness, addressing whiteness as a site of privilege and power within the specific context of Christology. It asks whether or not Jesus’ life and work offers theological, religious and ethical resources that can address the question of contemporary forms of white privilege. The text seeks to encourage ways of thinking about whiteness theologically through the mission of Jesus. In this sense, white Christians are encouraged to reflect on how their whiteness is a site of tension in relation to their theological and religious framework. A distinguished team of contributors explore key topics including the Christology of domination, different images of Jesus and the question of identification with Jesus, and the Black Jesus in the inner city.

(XVI) 240 p. Bound in the publisher's blue cloth with dustjacket (Very fine copy, like new.)

This book is the fruit of years of interdenominational Christian dialogue between the Oriental Orthodox Family of Churches and both the Eastern Orthodox Family of Churches and the Roman Catholic Church. The main obstacle preventing unification of these three most traditional groups of Churches is still agreeing upon their beliefs in the nature of Christ. The first schism in the Church occurred in 451 A.D. as a result of the Council of Chalcedon when afterwards Christians were divided into either Chalcedonian or non-Chalcedonian. The Oriental Orthodox Family of Churches (i.e. Coptic, Syrian, Armenian, Indian, Ethiopian, and Eritrean) are non-Chalcedonian whereas the Eastern Orthodox and Roman Catholic are Chalcedonian. This book goes into great depth based on Biblical, historical and Patristic evidence as to why the non-Chalcedonians, i.e. Miaphysites, refused the Council of Chalcedon of 451 A.D. from the Oriental Orthodox perspective. It is comprised of six parts: I) Nestorianism; II) Eutychianism; III) Important Christological principles related to this Council; IV) History of the Council and other subsequent Chalcedonian Councils; V) Arguments against this Council; and VI) Anathemas pronounced and condemnations against those who accepted the Council of Chalcedon and/or the Tome of Leo. May God the Logos Incarnate our Lord and Savior Jesus Christ about Whom this research is concerned bless this work and make it a fruitful contribution beneficial in healing the divisions and leading to the unity of the Church on the basis of the identity of the authentic Apostolic Orthodox faith entrusted to us as expressed, confirmed and followed by the Fathers of the First Three Ecumenical Church Councils.

The New Testament documents cover an intense period of innovation and development in what we now call "Christology." Before Jesus, "Christology" either did not exist, or existed, properly speaking, only in different forms of "messianic expectation." At the end of that period, however, an advanced and far-reaching Christology is already in place that does not hesitate to speak of Jesus as "God." This excellent study of the origins and early development of Christology by James D. G. Dunn clarifies in rich detail the beginnings of the full Christian belief in Christ as the Son of God and incarnate Word. By employing the exegetical methods of "historical context of meaning" and "conceptuality in transition," Dunn illumines the first-century meaning of key titles and passages within the New Testament that bear directly on the develop-ment of the Christian understanding of Jesus. Chosen by Christianity Today as one of the year's "Significant Books" when it first appeared in 1980, this second edition of Christology in the Making contains a new extended foreword that responds to critics of the first edition and updates Dunn's own thinking on the beginnings of Christology since his original work.

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In the first part of the sixth century, variant forms of Monophysitism existed. In 'Christology after Chalcedon', Iain Torrance provides a theological introduction and a translation of the letters between Severus of Antioch and Sergius the Grammarian. Severus was the Monophysite Patriarch of Antioch - a leader of the moderate Monophysites whose doctrine adhered more closely to Catholic teaching and whose primary divergence from orthodoxy was terminological. Though little is known of Sergius, it is apparent from his letters that he was a Monophysite of the more extreme sort. The correspondence between Sergius and Severus comprises three letters from Sergius, three replies by Severus, and an apology by Sergius.

This volume includes selections from the works of Athanasius, Gregory of Nazianzus, and Gregory of Nyssa. Through these works and those of other early Christian thinkers, this book surveys the development of early church theology.Long recognized for the quality of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics provides scholars and students with modern English translations of some of the most significant Christian theological texts in history. Through these works--each written prior to the end of the sixteenth century--contemporary readers are able to engage the ideas that have shaped Christian theology and the church through the centuries.

Christology at the Crossroads: [Paperback] [Nov 20, 2002] Sobrino, Jon

Excerpt from Christology: A Dogmatic Treatise on the IncarnationIn treating of God as the Author of Nature and the Supernatural,' we showed how the har mony of angelic as well as human nature was seriously disturbed by sin.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

In his latest book, Gerald O'Collins adopts the person and saving work of Christ as the master key for organizing themes commonly treated by theologies of religion. But he does so through the lens of Christology to examine important themes that these theologies typically ignore: the relevance of the theology of the cross for thinking about "the others"; the impact of Christ's priesthood on all men and women of all places and times; the efficacy of prayer for "the others" inspired by love; and the nature of faith available for these "others."This "Christology of religions," O'Collins argues, can help break the current stalemate widely affecting the theology of religions, and breathe new life into thinking about religious "others."

The New Testament documents cover an intense period of innovation and development in what we now call "Christology." Before Jesus, "Christology" either did not exist, or existed, properly speaking, only in different forms of "messianic expectation." At the end of that period, however, an advanced and far-reaching Christology is already in place that does not hesitate to speak of Jesus as "God." This excellent study of the origins and early development of Christology by James D. G. Dunn clarifies in rich detail the beginnings of the full Christian belief in Christ as the Son of God and incarnate Word. By employing the exegetical methods of "historical context of meaning" and "conceptuality in transition," Dunn illumines the first-century meaning of key titles and passages within the New Testament that bear directly on the develop-ment of the Christian understanding of Jesus. Chosen by Christianity Today as one of the year's "Significant Books" when it first appeared in 1980, this second edition of Christology in the Making contains a new extended foreword that responds to critics of the first edition and updates Dunn's own thinking on the beginnings of Christology since his original work.

Theodore of Tarsus served as archbishop of Canterbury for twenty-two years until his death in 690, aged eighty-eight. Because the only significant record we had of Theodore was that contained in Bede's Historia, until recently it was very difficult to say anything about his life before this appointment, and even more difficult to determine anything about his thought. All of that changed in the last half of the twentieth century, when the discovery of some biblical glosses from Canterbury was revealed and the ensuing scholarship uncovered more of Theodore's work than had previously been known. The Laterculus Malalianus is a text that benefited from treatment in this period. This present work examines the Laterculus for what it has to say about the person and work of Christ, and establishes that Theodore's main theological inspiration was Irenaeus of Lyons and the concept of recapitulation, even while he cast his thought in language heavily drawn from the Syriac East, and Ephrem the Syrian in particular. The volume represents a contribution to our understanding of the early medieval theological project in Britain, the transmission of eastern Mediterranean thought in the early medieval West and, ultimately, of the work of Theodore of Tarsus.