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The zenith of John Paul II's thought on the human person, marriage, and the family is found in his Theology of the Body. For the first time, William E. May provides a comprehensive yet readable overview of this work in the context of several other key writings of Karol Wojtyla/John Paul II--including Love and Responsibility, Familiaris Consortio, Mulieris Dignitatem, and Letter to Families--providing rich insights into the development of his Theology of the Body.

A digital copy of "Theology of the Old Testament, Volume 1 (Paperback)" by Eichrodt. Download is immediately available upon purchase!

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This study of the Confessions engages with contemporary philosophers and psychologists antagonistic to religion and demonstrates the enduring value of Augustine's journey for those struggling with theistic incredulity and religious narcissism. Paul Rigby draws on current Augustinian scholarship and the works of Paul Ricœur to cross-examine Augustine's testimony. This analysis reveals the sophistication of Augustine's confessional text, which anticipates the analytical mind-set of his critics. Augustine presents a coherent, defensible response to three age-old problems: free will and grace; goodness, innocent suffering, and radical evil; and freedom and predestination. The Theology of Augustine's Confessions moves beyond commentary and allows present-day readers to understand the Confessions as its original readers experienced it, bridging the divide introduced by Kant, Hegel, Freud, Nietzsche, Heidegger, and their descendants.

Godsey's seminal study is the first dissertation to be written on Dietrich Bonhoeffer's theology. It first appeared in 1960 when Bonhoeffer's name was relatively new in English-language circles. This work, which surveyed the entire Bonhoeffer corpus available at the time, quickly became a standard text that laid the groundwork for Bonhoeffer studies thereafter. Godsey explores Bonhoeffer's life and the key themes of his Christocentric theology, providing an introduction to mid-century Protestant theology, and showing how Bonhoeffer's theology can serve as a resource for those who seek to engage theology with the world. In the intervening years since its publication, Bonhoeffer scholarship has progressed, but much of what we think about Bonhoeffer's theology can be found in the pages of this work. Bonhoeffer's life and work bear witness to the fact that the church cannot live on "cheap grace" but only on the present Christ.

"... the Edwards of Cherry sits for a[n]... intellectual portrait, done with concepts as colors and with reason as the brush. It is a... picture... faithfully and competently drawn." ―New York Times Book Review, 1967"... this is a very good book.... It stresses the integral relationship of heart and mind, intellect and will throughout Edwards.... an important book... required reading for any student of Edwards." ―Church History, 1967

Theology and Technology, Volume 2: Essays in Christian Exegesis and Historical Theology 0.82

The present volume is the single best one volume introductory critical study of Bulgakov available now in English. In a time when Bulgakov s complex theology and profound legacy in modern theology in Christian East and West is finally being widely appreciated, Fr Slesinkski s study has given us a sure conceptual guide, with marked critical analysis, not a mere summary, to the major themes and words of Bulgakov s massive oeuvre. We are indebted to Slesinski s magisterial study and it will set a standard for all future academic work that attempts to understand Bulgakov, who is the awakening giant of modern Orthodox theology.

This volume provides texts and English translations, with commentary, of Hebrew liturgical poems from the 6th to the 14th century. The poems, emanating from different Jewish communities, often express personal as well as traditional theological views.

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The author at the centre of this study, Russian priest-theologian Nikolai Nikolaevich Afanas'ev, was perhaps the most influential thinker about the Church Russia has produced. In Aidan Nichols's careful evaluation, he emerges as a key figure in the rapprochement of Christian East and West, and most notably of the Orthodox and Catholic churches. Nichols illustrates how Afanas'ev has been influential in two key respects: first of all in his conviction that the Eucharist constitutes the foundation of the whole Church; and secondly in his contribution to an Orthodox understanding of the role of the Roman Church and bishop in the context of a united Church. Afanas'ev's achievements are seen to have continuing relevance in view of the inauguration of the Orthodox-Catholic dialogue at the monastery of St John on Patmos in 1980, and the importance of his thinking in terms of contemporary ecumenism becomes clear. It is to such a reappraisal that this book - concerned as it is with how Russian orthodoxy understands the Church - is devoted, in the hope of an eventual restoration of unity between the Orthodox of all the Russias and the see of Rome.

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Theological work, whatever else it may be, is always a reflection on social transformations. Not only pastors but also theologians work with the sources of the Christian traditions in one hand and a newspaper in the other. But how are we to understand the relationship between social transformations and the continuously “compromised” development of Christian ideals, as these are measured by doctrinal formulations? And how might a more deeply sociological perspective on this relationship inform theological work? Matthew Ryan Robinson and Evan F. Kuehn approach this question, not by reconstructing a history of ideas, but rather by telling a story about the development of churches and theological institutions. They take the turbulent and dynamic ecclesiological situation of nineteenth-century Germany as a representative case, focusing on the sociological methodological orientation of Friedrich Schleiermacher and Ernst Troeltsch in the context of the rise of theological liberalism, the history of religions, and the German churches’ confrontation with social and political challenges. Robinson and Kuehn then connect this orientation with the sociology of religion of Hans Joas and Niklas Luhmann, arguing for a functional focus in theological research on what doctrines do rather than what the reality behind or in any particular doctrine is.

One of Professor Lash's great gifts is that of asking awkward questions and not allowing solutions of theological problems to pass as accepted answers simply because they sound plausible and are passed on without rigorous examination. This collection of recent studies, some previously unpublished, is eloquent testimony to that gift, but without ever losing sight of the fact that theology is not only on the way, but on the way to the consummation of the experience of Easter. Of the book Professor Lash writes: The story of the disciples on the way to Emmaus can serve as a parable for the task of Christian interpretation. Those disciples, like the rest of us, had some difficulty in 'reading' their history and the context of 'recognition' the occasion on which things began to make sense, was not some 'religious' event in a sacred space, but an act of human hospitality. The first two essays treat problems which confront all current theology: the tension between the constructive and critical responsibilities of the theologian, and the relationship between the theological diversity and the unity of faith. There then follows a group of four essays dealing with aspects of the relationship between scripture, theology, and the problems of Christian living, that is to say, of 'hermeneutics' or 'fundamental theology' The next pair, which complement each other, are rather more philosophical or theoretical in character, and the final group considers more directly doctrinal questions concerning (respectively) religious experience and the doctrine of God, christology, resurrection, ecclesiology, and Christian hope.

The idea of “holiness” is central to religion, but it is also one of the hardest concepts to define. In Judaism, the word kodesh, the Hebrew word for “holy,” appears hundreds of times throughout Tanakh and the Talmud. It also appears in ancient Near Eastern contexts, throughout rabbinic literature, and is used throughout the Middle Ages and into modern times. Is “holiness” a synonym for Godliness, one of God’s attributes, or does it have independent existence? What does it mean to say that both God and man are holy? What is the proper understanding of “Be holy, because I the Lord your God am holy”? A Theology of Holiness analyzes the meaning of the Hebrew root k-d sh from ancient sources, throughout Tanakh, the Talmud, Rashi, Maimonides, Nahmanides, Rabbi Samson Raphael Hirsch, and Rabbi Joseph B. Soloveitchik.This work traces how the idea of holiness has been applied throughout the ages. It is a work that utilizes historical, exegetical, linguistic, literary, anthropological, and philosophical tools in an interdisciplinary analysis. Ultimately, it is a work of theology, and helps the reader achieve a deeper understanding of holiness—arguably the most important religious term of them all.

For centuries, countless Christians have turned to the Westminster Standards for insights into the Christian faith. These renowned documents―first published in the middle of the 17th century―are widely regarded as some of the most beautifully written summaries of the Bible’s teaching ever produced.Church historian John Fesko walks readers through the background and theology of the Westminster Confession, the Larger Catechism, and the Shorter Catechism, helpfully situating them within their original context. Organized according to the major categories of systematic theology, this book utilizes quotations from other key works from the same time period to shed light on the history and significance of these influential documents.

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In the second century, Valentinians and other gnosticizing Christians used numerical structures and symbols to describe God, interpret the Bible, and frame the universe. In this study of the controversy that resulted, Joel Kalvesmaki shows how earlier neo-Pythagorean and Platonist number symbolism provided the impetus for this theology of arithmetic, and describes the ways in which gnosticizing groups attempted to engage both the Platonist and Christian traditions. He explores the rich variety of number symbolism then in use, among both gnosticizing groups and their orthodox critics, demonstrating how those critics developed an alternative approach to number symbolism that would set the pattern for centuries to come. Arguing that the early dispute influenced the very tradition that inspired it, Kalvesmaki explains how, in the late third and early fourth centuries, numbers became increasingly important to Platonists, who engaged in arithmological constructions and disputes that mirrored the earlier Christian ones.