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Minggu, 30 Maret 2014

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While spirituality is still thought to be primarily a personal quest for holiness and religious experience, it might be thought mere narcissism in an era of widespread need. Moe-Lobeda shows how the advent of globalization places a new horizon on the spiritual quest but, at the same time, has caused an enervation of people's sense of moral agency. What can I, one person, do to affect such a massive and systemic shift? Far from being a flight from the world, she argues, the classic Christian contemplative tradition can ignite critical vision and creative resistance to the seemingly inevitable march of globalization.

Sales Rank: #1459239 in Books
Published on: 2002-07-01
Original language: English
Number of items: 1
Dimensions: 9.02" h x .53" w x 5.98" l, .77 pounds
Binding: Paperback
252 pages

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>> Get Free Ebook Technical College Responsiveness: Learner Destinations and Labour Market Environments in South Africa (Research Monograph / Research Progra

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Investigates the responsiveness of technical colleges within the South African Further Education and Training (FET) sector. This monograph presents a report, which explores technical and vocational education elsewhere in Africa and abroad. It is useful for those involved in the FET sector, whether as policy-makers, practitioners, or students.

Published on: 2004-04-01
Original language: English
Number of items: 1
Dimensions: 11.00" h x .28" w x 8.50" l, .68 pounds
Binding: Paperback
210 pages

About the Author
Michael Cosser is a chief research specialist in human resource development at the HSRC. He is the former head of the division of standards setting at the South African Qualifications Authority. Simon McGrath is the director of the research programme on human resources development at the HSRC. He is the author of Enterprise in Africa and Globalisation, Enterprise, and Knowledge. Azeem Badroodien is a chief research specialist in human resource development at the HSRC. Botshabelo Maja is chief director at the National Skills Authority of the department of labor in Pretoria. He is a former chief research specialist at the HSRC.

Simon McGrath is a research fellow of the Centre of African Studies at the University of Edinburgh. He has been working on a major DFID-funded project on Education, training and enterprise in several countries of Africa.

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Sabtu, 29 Maret 2014

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The Way of Jesus Christ discusses the following topics: 1. The symbol of the way embodies the aspect of process and brings out christology's alignment towards its goal. This symbol can comprehend Christ's way from his birth in the Spirit and his baptism in the Spirit to his self-surrender on Golgotha. It also makes it possible to understand the path of Christ as the way leading from his resurrection to his parousia-the way he takes in the Spirit to Israel, to the nations, and into the breadth and depth of the cosmos. 2. The symbol of the way makes us aware that every human christology is historically conditioned and limited. Every human christology is a 'christology of the way,' not yet a 'christology of the home country,' a christology of faith, not yet a christology of sight. So christology is no more than the beginning of eschatology; and eschatology, as the Christian faith understands it, is always the consummation of christology. 3. Finally, but not least important: every way is an invitation. A way is something to be followed. 'The way of Jesus Christ' is not merely a christological category. It is an ethical category too. Anyone who enters upon Christ's way will discover who Jesus really is; and anyone who really believes in Jesus and the Christ of God will follow him along the way he himself took. Christology and christopraxis find one another in the full and completed knowledge of Christ. This christology links dogmatics and ethics in closer detail than in the previous volumes.

Sales Rank: #339320 in Books
Published on: 1995-08-01
Original language: English
Number of items: 1
Dimensions: 8.50" h x .84" w x 5.51" l, 1.05 pounds
Binding: Paperback
412 pages

Language Notes
Text: English (translation)
Original Language: German

About the Author
Jurgen Moltmann is Professor Emeritus of Theology at the University of Tubingen in Germany, and one of the most prominent and revered scholars in contemporary Christian theology. From 1963 to 1983, he was a member of the Faith and Order Committee of the World Council of Churches. He is the author of numerous influential books, including "The Theology of Hope", "The Crucified God", "The Way of Jesus Christ", "The Spirit of Life", and "The Coming of God", for which he was awarded the prestigious Grawemeyer Award in Religion in 2000.

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22 of 22 people found the following review helpful.
An important Christology
By Brian Fulthorp
The Way of Jesus Christ is a highly creative theological work by German scholar and theologian Jürgen Moltmann. In this work Moltmann seeks to present a messianic Christology that reflects a messianic faith. Additionally, he seeks to highlight the links between Judaism and Christianity from that perspective. At the same time, Moltmann blends in perspectives taken from Liberation and Feminists theologies with a few twists of Roman Catholic and Eastern Orthodox thought. All this blended together creates what Moltmann believes is an effective interpretation of the person and work of Jesus Christ.

There are many issues to consider in Moltmann's book. Early in the work, Moltmann expresses concerns regarding the nature of such creeds as Nicaea and Chalcedon. It seems that he respects the decisions of these councils but wants to somehow move beyond them. The title chosen for the work `The Way of Jesus Christ' elicits how he wants to portray Christ; "This shows that I am trying to think of Christ no longer statically, as one person in two natures or as a historical personality. I am trying to grasp him dynamically, in the forward movement of God's history with the world. What I wanted was not an eternal Christology for heaven, but a Christology for men and women who are on the way in the conflicts of history" (xii).

For the traditionalist, this may seem at first a bit threatening but the reader should be careful not to miss the broader issues Moltmann is discussing. In essence, he is seeking "a new interpretation of Christ which will be relevant for the present day" (xv). For Moltmann, this new interpretation seems to lie in an "eschatological framework of messianic hope and apocalyptic expectations" (xv). Because the subject can be complex he breaks it up by presenting what he sees as "the historical mission of Christ in the framework of the messianic hope in history; the sufferings of Christ against the horizon of apocalyptic expectation; and the resurrection of Christ in the light of eschatological vision of the new creation of all things" (xv).

In the first chapter, Moltmann discusses messianic perspectives from Jewish and Christian points of view. In discussing Jesus as the Messiah he notes Judaism's inability to accept Jesus as messiah due to its understanding of redemption. Quoting Martin Buber, "We know more deeply, more truly, that world history has not been turned upside down to its very foundations; that the world has not yet been redeemed. We sense its unredeemedness" (28). The Jewish people see redemption as the perfecting of creation and the ultimate fulfillment of the kingdom of God. Thus, for the Jews, when Messiah comes the world will be redeemed (29). Yet, Christians believe redemption is taking place in the spiritual realm and in what is invisible; that is, in the hearts of people. In an attempt to bring the two faiths together, Moltmann wants to recapture Jesus as messiah in an "eschatologically anticipatory and provisional way" (32-33) that reflects the whole of God's salvation both visibly and invisibly.

In discussing `the messianic mission of Christ,' (73) Moltmann presents some challenging views on the person of Jesus Christ. To understand these views it helps to keep in mind that Moltmann sees Christology as being found not in theological reflection per se, but rather in what he calls "Christo-praxis" (41). "Christo-praxis" is type of Christian ethic that involves a life of discipleship in which people learn who Jesus is through living with and among the poor, sick and oppressed (43). For Moltmann, the mission of Christ is a social mission (100). Jesus came "to bring good news to the poor; to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD's favor" (Isa. 61:1-2). A life of discipleship according to Moltmann will reflect the life of Christ.

It seems then in light of Christo-praxis, Moltmann is not seeking to deal with issues surrounding the two natures of Christ, but rather issues surrounding why Christ came and what he set out to accomplish as Israel's Messiah. Whereas the traditionalist sees importance in the historicity of the major events of Christ's life such his virgin birth and resurrection from the dead, Moltmann seems more interested in seeking the higher meaning of these events in the light of the Jesus' messianic mission.

In considering the virgin birth Moltmann does not see it "as one of the pillars that sustains the New Testament faith in Christ" (79). Instead, Moltmann believes the importance of the virgin birth narratives lie not in the biological facts but in the confession of Jesus as messianic Son of God and "to point at the very beginning of his life to the divine origin of his person" (82). Thus, the overall purpose of the accounts of the virgin birth of Christ is not the historicity of the event but rather to show that Jesus is the divine Son of God and that in Jesus' becoming human the whole of humanity will be healed (85).

In considering the resurrection, Moltmann is less concerned with the historicity of the event and more concerned with its theological implications. Moltmann asserts the event of Christ's resurrection from the tomb is not historically ascertainable because there are no witnesses of him leaving the tomb (243). Moltmann interprets the resurrection as an eschatological event that represents the "creative act of God" (241) in restoring the creation to its original state. In placing hope in the resurrection one is placing hope in the future act of God in overcoming the problem of death in the world and the hope of a new creation in which death and mortality will be vanquished (214), and in the perspective of Judaism all things will be made new and the world will finally be redeemed.

There are many strong points in Moltmann's work `The Way of Jesus Christ.' However, there are weak points as well. For the traditionalist, the weak points lie in the unwillingness of Moltmann to anchor his theology in the historicity of the major events of Christ's life, e.g. the virgin birth, healings and miracles, and the resurrection. Moltmann's theology could be more readily welcomed, if from the start, he noted the presuppositions and intentions of his work. If one pays attention, it seems he is not concerned with historicity but with relevancy. But the danger with relevancy is that without historicity there is no solid ground on which to base one's theology, particularly Christology.

The strengths of Motlmann's theology lie in his highly creative blending of various theological viewpoints to come up with an effective and relevant theology on the person and work of Christ. By choosing not to begin with the framework the Nicaean or Chalcedonian creeds, but moving forward from them, he is forcing the traditionalist and liberal Christian alike to "think outside the box" in terms of what it means to be a Christian in today's post-modern, post-Christian world. His emphasis on the need for Christology to be reflected in "praxis" and discipleship highlights the need for Christians to come down from their intellectual platforms and get their hands dirty by making the gospel relevant and practical in the modern world. While controversial in many respects, Moltmann's work provides many challenges to the Church and will remain relevant for years to come.

10 of 10 people found the following review helpful.
More Than A Christology
By Andrew Gates
To read Moltmann's christology is hard work, but well worth it. He has been an influential theologian for nearly a half century in all areas of theology, messianology, christology, pneumatology, trinitology, eschatology and even more, I'm sure. Perhaps what I appreciate most about Moltmann's christology is its interdisciplinary nature. He is not content to isolate christology as a discipline, but powerfully interprets it through multiple lenses. His understanding of Christ is very Trinitarian, and its thrust is eschatological. Though the incarnation is certainly central, his christology is not confined to the historical person of Jesus. His christology is cosmic and universal.

There are seven sections of The Way of Jesus Christ. The first located the field of christology within Old Testament messianology by way of pneumatology. In his self-appropriation of Isaiah 61 and 58 in Luke 4, Jesus declares the agency of the Holy Spirit, and at other points in ministry he links himself with the Son of Man in Daniel 7. Sections 2 and 3 emphasize three components of the messianic identity of Jesus Christ that must be held together: the bringer of the eschatological new creation of all things (emphasized by modernists), the theological child of God (emphasized by traditional christology) and the socially human friend of sinners (emphasized in newer contextual christologies). The historical overemphasis on one aspect over another (and the implications thereof) is fleshed out in Section 2, leading to Moltmann's insistence on dialectical tension between the three.

Section 4 focuses on "The Apocalyptic Sufferings of Christ." Some of Moltmann's influential ideas from his earlier work The Crucified God are expanded upon in this section, discussing the very serious trinitarian implications that are raised in the suffering messiah. How can a good God stand by while his son is crucified by a rebellious humanity? Moltmann suggests a "theology of the pain of God, which means the theology of the divine co-suffering or compassion" (178). God did not cause Jesus' suffering, as if the Trinity could turn on itself. The resurrection is explored in Section 5 not as a historical act but an apocalyptic happening (214), an idea that carries into Section 6, "The Cosmic Christ." Through the two sections, Christ's redemption is emphasized as not merely for humanity, but for "all things." Moltmann here leans heavily on Ephesians and Colossians, with Christ as the head of a new creation, firstborn over all creation, reconciling all things to God. Moltmann concludes with a section on the parousia, which he does not view as a "second coming," but rather as "...the fulfillment of the whole history of Christ, with all that it promises; for it is only with Christ's parousia that `all the tears will be wiped away'. It is only in the parousia that Israel will be redeemed, and this `unredeemed world' created anew" (319).

It is difficult to know where to begin in reflection on this work. One of the most helpful things about it is the sheer vastness of its vision. Moltmann writes a christology that attempts to do justice to Jesus the messiah, and therefore it encompasses all of human history and beyond. Occasionally I would get lost when his reflections went beyond history into this cosmic/apocalyptic mode. Within a christology that is very biblically rooted, it seems that he is merely arguing from logic. Of course, the same could be said about C. S. Lewis' conceptions of time. Regardless, the argument deserves consideration.

He lays out convincing philosophical arguments for the apocalyptic nature of resurrection and parousia, claiming they must not and cannot occur "within history." He says "At [sic] the end of time, the parousia comes to all times simultaneously in a single instant" (317). This is rooted in what Moltmann calls the transience of time. To call something like the resurrection or the parousia "future" or "past" is to completely miss the point. Temporal categories exist because we experience time in this way: past, present and future. Yet when Christ is resurrected, he is raised for all people for all times, and when Christ returns, it is not merely to a point in human history, but to "all times simultaneously." I love the idea, but it needs some time to settle into my heart and mind.

Moltmann argues for an ecological christology which I would like to explore a bit. I mentioned his heavy reliance on Ephesians and Colossians for this theology of the redemption and reconciliation of "all things." This is because "the worship of cosmic forces was a part of their environment...[they] had apparently found themselves faced with the scope of Christ's lordship. The Christian answer was that since Christ is the mediator in the creation of these powers, he is also their redeemer, and therefore their true Lord" (284). Moltmann believes that this approach saved Christianity from becoming just "another religion" in Ephesus and Colossae, because it was not a competitive jockeying for position. Instead, it was integration into the reconciliation and peace of Christ, the ultimate metanarrative not just for humanity, but for the cosmos. Moltmann sees Christ's body, the church as the beginning of this reconciled cosmos, but very importantly he sees the church as an agent for cosmic redemption, not as a means for `churchifying' the world (285). This is a bold call for the church to take seriously its role and responsibility as residents of this planet.

10 of 10 people found the following review helpful.
Moltmann Does It Again
By A Customer
Moltmann's recent contribution to christology is a must read for serious students of modern Protestant thought, or for anyone of an intellectual bent who wants to understand the meaning of Jesus Christ. Moltmann's messianic vision of Jesus is particularly powerful, cogent, and supremely relevant in today's world. In fact, it is hard to see how any other christology around today (that I know of) could do such a good job of balancing tradition with contemporary issues.
Moltmann presents both the problems and the strengths of older christologies, and goes on to build his own conception. Particularly notable with respect to the latter are sections 2,4,7, and 8 in part III. What struck me here was Moltmann's portrayal of the Jewishness of Jesus.
His interpretation of the suffering and death of Jesus is also rich and fascinating, particularly his conception of the eucharist as a uniquely Christian experience of time. Moltmann also takes on the real foundation of christology, i.e. the resurrection, with typical erudition and insight. His articulation of the historical meaning involved in this event should interest not only theologians, but also philosophers of history. By far the most ambitious section of the book comes in section VI, where Moltmann tries to reconcile the cosmic vision of Colossians and Ephesians with the Paul's futurist eschatology. Whether or not we all agree with the outcome of this attempt, it makes for incredibly interesting reading. As always, Moltmann is at his best when the issue is eschatology, and his concluding discussion of the parousia is no exception.
In short, this book presents an articulate alternative to the metaphysical christologies of ages past and to the dessicated naturalism of 19th and 20th century liberal theology. As always, age-old dogmas and forgotten concepts come alive in Moltmann's able hands.

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Whether understood as sin, as embracing all manner of suffering and injustice, or as the inexplicable human choice of evil over good, evil has historically been described and pondered chiefly through male categories understood as a universal viewpoint. Likewise salvation. Gebara here presents an alternative, feminist approach to evil and salvation. She allows women to voice their personal suffering from their own contexts, thereby manifesting their many differences. She then introduces a perspective on evil and salvation based in gender analysis to address specifically "the evil women do," the evil they suffer, and women's redemptive experiences of God and salvation.

Sales Rank: #958266 in Books
Color: Red
Brand: Brand: Augsburg Books
Published on: 2002-04-01
Original language: English
Number of items: 1
Dimensions: 8.97" h x .50" w x 6.26" l, .68 pounds
Binding: Paperback
220 pages

Features

Used Book in Good Condition

About the Author
Gebara, a Brazilian Sister of Our Lady-Canonesses of Saint Augustine, is a visiting professor of feminist theology throughout Latin and North America and Europe.

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1 of 1 people found the following review helpful.
Prominent leader in Latin American Eco-feminism exposes how women have been cast into evil roles.
By Rosanne Belpedio
Without anger or prejudice, Ivonne Gebara exposes the many ways in which women have been villified thoughout history. The author gently calls forth women to challenge the status quo and take their rightful place in society. This book is paarticularly insightful in how it describes the experience of poor women in Latin America. I would recommend it to any student of the women's movement.

0 of 0 people found the following review helpful.
Challenging message
By Amazon Customer
I am a big fan of the author and I would get any book of hers that i could especially on kindle. I would also be interested in getting her books in Spanish.

0 of 0 people found the following review helpful.
Great Transaction!
By Lola Star
This book is exactly what I needed to complete research and work on my doctoral dissertation. I am delighted it was available for purchase.

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Sabtu, 22 Maret 2014

^^ Download Earth Habitat, by Dieter Hessel

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This signal volume gathers theologians from around the world to address three pressing questions: How can Christianity and Christian churches rethink themselves and their roles in light of the endangered earth? What "earth-honoring" elements does justice-oriented Christianity have to contribute to the common good? And how can local communities and churches respond creatively and constructively on a level to these vast global forces?

This volume captures the chief themes and presentations from the October 1998 conference on social justice, ecology, and church, entitled "Ecumenical Earth" and held at Union Theological Seminary. Among the 18 contributors to this trailblazing conference are Rasmussen and Hessel, James Cone, Kusumita Pedersen, Brigitte Kahl, Ibrahim M. Abu-Rabi, Steven Rockefeller, Havid Hallman, Ernst Conradie, Peggy Shepard, and Troy Messenger.

Sales Rank: #2232727 in Books
Published on: 2000-09-05
Original language: English
Number of items: 1
Dimensions: 9.00" h x .60" w x 6.00" l, .95 pounds
Binding: Paperback
264 pages

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0 of 0 people found the following review helpful.
Earth Habitat
By Holley,PE
Earth Habitat is helpful to view ways the Christian church can respond to ecological injustices. It includes the Earth Charter as one of its appendixes. I use this text in my course, Eco Justice & the Christian Faith.

0 of 0 people found the following review helpful.
Good mix of religion and ecology.
By Penny
Some esays are off topic but most are well presented discussions on important intersections of ecology and religous moral thought.

0 of 0 people found the following review helpful.
Book
By John Mwasakilali
It is very beautiful

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Selasa, 18 Maret 2014

!! Free Ebook Aging, Spirituality, and Religion: A Handbook, Vol. 2, by Melvin A. Kimble

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Aging, Spirituality, and Religion, Volume 1 published in 1995 by Fortress Press, provided the sociological, psychological, and theological perspectives for examining the ways in which spirituality and religion are experienced by aging persons in our society. As such, it provided the theoretical foundations for considering aging, spirituality and religion. Volume II picks up where Volume I left off-with practical advice and tools for ministry with the aging in a variety of settings. Gerontological and theological perspectives undergird the practical guidance and a final section treats of the unique ethical issues involved in ministry with the aging. Contributors: Melvin A. Kimble, Susan H. McFadden, Lynn Huber, Jane Thibault, Robert Atchley, Christie Cozad Neuger, John Stuckey, Henry Simmons, Anne E. Streaty Wimberly, W. DuWayne Battle, Ellen L. Idler, Dayle A. Friedman, Douglas Olson, Mark Holman, Richard Morgan, James Seeber, Marty Richards, Nancy G. Devor, Ken I. Pargament, Lois Knutson, Robert H. Albers, Robert Rost, Elizabeth MacKinlay, Helen Black, James Ellor, Carole Bailey Stoneking, Paul Sponheim, Richard Wallace, Richard Address, Stephen Sapp, Ladislav Volicer, Paul R. Brenner, James Birren, Betty Birren, Jeff Levin, John McFadden, Harry R. Moody, and Thomas Cole.

Sales Rank: #1341493 in Books
Brand: Brand: Fortress Press
Published on: 2002-12-01
Original language: English
Number of items: 1
Dimensions: 9.02" h x 1.12" w x 5.99" l, 1.46 pounds
Binding: Paperback
496 pages

Features

Used Book in Good Condition

About the Author
Melvin A. Kimble is Director of the Center for Aging, Spirituality and Religion, Luther Seminary. Susan H. McFadden is Professor of Psychology, University of Wisconsin, Oshkosh.

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2 of 2 people found the following review helpful.
Growing in Elder Sense
By Working at Eldering
The volume offers a compendium of articles with insights into the eldering process and how seeing the spiritual side of the person opens new doors to understanding both of self and the situations that those who are growing in years find thensleves in over time. Areas addressed include spirtual potential,faith communities, pastoral caare, etical issues, theological perspectives and looking to the future. An essential read for those who work with elders and those who shape programming and funding regarding the needs of the elders in our society. Well edited and easy to select articles in random fashion depending on your need or focus.

0 of 0 people found the following review helpful.
Great Resource!
By Atrowbridge
A good book to have on your shelf if you plan to serve the increasing aging population. Easy to read and enjoyable, as well.

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> Ebook Free Ancient Gnosticism: Traditions And Literature, by Birger A. Pearson

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Even as public interest is attracted to this esoteric religion, Escholars have debated its origins, its relationship to Judaism and Christianity, and even whether one distinctive and separate Gnostic "religion" ever existed. Birger Pearson's expert and accessible introduction brings the reader into the debate. Directly addressing the nettling questions of origins and definition, Pearson situates the advent of Gnosticism within the Greco-Roman religious world and critically appraises the sources. With illustrations, maps, timeline, and bibliography, Pearson's volume facilitates the pursuit of gnosis, at least historically, by general readers, students and scholars alike.

Sales Rank: #393333 in Books
Brand: Brand: Fortress Press
Published on: 2007-06-20
Original language: English
Number of items: 1
Dimensions: 9.00" h x .86" w x 6.00" l, 1.10 pounds
Binding: Paperback
362 pages

Features

Used Book in Good Condition

Review
"A useful introduction ... a judicious treatment of numerous thorny issues." -- Harold Attridge, Yale Divinity School

"A useful introduction...a judicious treatment of numerous thorny issues." --Harold Attridge, Yale Divinity School

About the Author
Birger A. Pearson is Professor Emeritus of Religious Studies at the University of California, Santa Barbara, and editor of The Roots of Egyptian Christianity (Fortress Press, 1986, with James E. Goehring), and author of the forthcoming Ancient Gnosticism: Traditions and Literature (Fortress Press, 2007).

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38 of 42 people found the following review helpful.
Accessible to religious scholars and lay readers alike.
By Midwest Book Review
Written by Gnosticism expert Birger A. Pearson (Professor Emeritus of Religious Studies, University of California Santa Barbara), Ancient Gnosticism: Traditions and Literature is an overview of all primary literary evidence for ancient Gnosticism, offering a crystal clear introduction to each writing, including the recently published "Gospel of Judas". Chapters cover the classic schools of Christian Gnosticism, Hermetic Gnosis, Manicheism, and the Mandaeans. Chapters are keyed to standard translations of Gnostic writings, including "The Nag Hammadi Scriptures: The International Edition" edited by Marvin W. Meyer, for easy cross-reference. Maps and recommendations for further reading round out this comprehensive introduction to who the Gnostics were and what they believed, accessible to religious scholars and lay readers alike.

14 of 16 people found the following review helpful.
Pearson's guide for the perplexed on Ancient Gnosticism
By Didaskalex
"A lucid summary of a vast body of ancient literature...One can hardly find a better guide to the various movements active in early Christian centuries and the vast array of literature that they produced." Harold Attridge, Dean of Yale divinity

Prolegomena:
"Orthodox Christianity was deeply and profoundly influenced by its struggles with Gnosticism in the second and third centuries," wrote Lance Owens, editor of The Gnosis Archive website. This may be evident, but Owens was misled by Walter Bauer's conclusion, of (Orthodoxy and Heresy in Earliest Christianity, 1964/71), that orthodoxy was just one of many forms of early Christianity, stating that "Gnosticism was, at least briefly, in the mainstream of Christianity."

Ancient Gnosticism:
Birger Pearson, one of few experts on early Christianity not taking Bauer theory for granted, pursued a unique approach to ancient gnosticism mystery that changed the conception of many, including some Copts who followed with fascination an aspect of their own culture, expressed in Alexandrine Neoplatonic religious fantasy. In his survey of the Gnostic traditions and literature, ancient Gnostic thought may have preceded Christianity, flourishing in B. C. Alexandria. Pearson's study of primary literature emanates from a non disputed platform, of the Chenoboskion Coptic library, discovered near Nag Hammadi. In the preface he recounts how he was hooked on Gnosticism after a seminar held in Harvard by Utrecht eminent scholar Gilles Quispel on the Apocryphon of James before its publication in 1964.

After introducing Gnosticism, through quotations of early Church fathers, its famous teachers, and recorded 'heresies,' the author, proceeds with a lucid selection of the Gnostic writings from the book of Allogenes all the way to the Codex Tchacos, part of which became a recent best seller as the 'Gospel of Judas.' In his procession through the vast array of breath taking literature, he captures the reader's imagination in a tour de force of Gnostic fantasy.
In the Epilogue, Pearson describes 'The persistence of Gnosticism,' as his evident conclusion on manifestations of ancient Gnosticism survival, from Herod's Syria/Palestine to the contemporary Iran. He even posts a recent wedding photo of Mandaeans remnants taken on the banks of Karun river in Ahwaz, that brings them back to life as a surviving relic of ancient Gnosis.

Engaging Author:
Birger Pearson is an outstanding Coptologist, and a leading expert on Gnostic literature. His books, The roots of Egyptian Christianity and 'Gnosticism, Judaism, and Egyptian Christianity' offer clues to the roots of Coptic Monasticism by its Jewish Therapeutae founders.

2 of 3 people found the following review helpful.
The Gnostics as a Jewish phenomenon.
By Paul Baker
I met the Gnostics through Hans Jonas, "The Message of the Unknown God", a book that left a profound impression on my whole way of looking at our religious heritage. Pearson's book, based as it is on the Nag Hammadi library throws a whole new light on this perspective,placing the Gnostic revolution in a Jewish context. It is interesting and eminently readable. However, I am personally convinced that the impact of oriental ideas, especially the doctrine of No God (what we term Buddhism) and the meeting of these, of Greek rationalism, Egyptian mystery cults, and Judaism are the ingredients that better explain the extraordinary appearance of the conception of the "unknown God". I'm only halfway through the book as yet. Great reading!

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Selasa, 11 Maret 2014

? Download PDF Spiritual Care, by Dietrich Bonhoeffer

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Bonhoeffer says spiritual care is a function of the congregation and that it is an aspect of the broader, more encompassing activity of proclamation. In Spiritual Care, we are confronted with the awesome truth that in speech God's presence is known and that speech is also our own; in silence God's presence is known and that silence is also our own. The text demands us to consider how the gospel message is brought to people in the midst of their personal lives, and his message and counsel use the tools given within the traditional life of the church so that such grace becomes enacted, enfleshed, and incarnate in the Christian community.

Sales Rank: #167647 in Books
Published on: 1985-10-01
Original language: German
Number of items: 1
Dimensions: 8.50" h x .20" w x 5.51" l, .32 pounds
Binding: Paperback
96 pages

Language Notes
Text: English, German (translation)

About the Author
Dietrich Bonhoeffer (1906 1945) was a renowned and beloved Christian minister, seminary professor, and theologian who was imprisoned and later executed by the Nazis for his resistance to Hitler. He was the author of the bestselling classic The Cost of Discipleship, Life Together, and Letters and Papers from Prison.

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6 of 6 people found the following review helpful.
Are you a pastor? Buy this book.
By Justin Hyde
Spiritual Care was born out of Bonhoeffer's time at Finkenwalde, the illegal seminary he founded to train emerging pastors in the Confessing Church. This short book(let) is a collection of advice and counsel in several crucial areas of Christian ministry including Law and Gospel in Spiritual Care, Conversations with the Indifferent, Spiritual Care for Pastors, and Spiritual Care to Those who are Tempted. As a pastor and church planter, the section on "Spiritual Care for Pastors" was well worth the price of the book.

This book, like many of Bonhoeffer's, has worked its way irrevocably into my mind and soul. I cannot shake it. Spiritual Care is now required reading for our church's elders and deacons.

Bonhoeffer has given us a great gift in this heartfelt work. The pastoral reflections and guidance in Spiritual Care were hard-learned and profoundly experienced by this young German pastor. We are given not only a glimpse into deeper and more fruitful spiritual care, but also a glimpse into the life and soul of the one of the most influential writers and thinkers of the 20th century.

Buy this book. Read it. Relish it. Use it.

1 of 1 people found the following review helpful.
Brilliantly the love of Christ
By C. Lewton
Bonhoeffer lives up to true teaching toward the example of Christ. Forget the history of Dietrich Bonhoeffer and read the pages and how to apply this well written book to ministry and community in humanity. It is clearly written, wonderfully based on the example of Jesus Christ in revelation, and truly moving communion. Most of the pages had me taking notes and at awe at how in depth and powerful this book can be applied to my life and those in whom I can share the sometimes difficult times of life. The burden becomes light.

CSL

0 of 0 people found the following review helpful.
Not Classic Bonhoffer Writing
By John D.
Bonhoffer wrote many books that I appreciate greatly. This is simply a primer for young seminary students written by a young professor. The long introduction tells everything that is in the book. It is more about how to make the contact than how to encourage persons to engage in spiritual disciplines.

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Sabtu, 08 Maret 2014

>> Free PDF WOMAN BATTERING (Creative Pastoral Care and Counseling) (Creative Pastoral Care & Counseling), by CAROL J ADAMS

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Written by a new generation of recognized experts in pastoral care, these brief, foundational books offer practical advice to pastors on the most frequent dilemmas of pastoral care and counseling.

Sales Rank: #1437906 in Books
Published on: 1994-11-01
Original language: English
Number of items: 1
Dimensions: 8.50" h x .30" w x 5.50" l, .42 pounds
Binding: Paperback
132 pages

Features

Creative Pastoral Care & Counseling

From the Back Cover
'Finally a comprehensive resource for pastoral care in response to the trauma of woman-battering. Theologically grounded and practically applied, Woman-Battering is the perfect combination to equip pastors and pastoral counselors to minister with battered women and battering men. Every Christian minister needs this book in order to understand woman-battering in the context of our religious and social culture.'- Marie M. Fortune, Executive Director Center for Prevention of Sexual and Domestic Violence

Most helpful customer reviews

16 of 22 people found the following review helpful.
Table of Contents
By A Customer
Introduction: Woman-Battering in Christian Congregations? (Why Do Men Batter? Effects of Battering, Crises for Children, The Abused Woman Needs Safety, The Batterer Needs Accountability). Chapter 1: Naming the Abuse (Typical Inhibitors for Battered Women, Why Batterers Do Not Name Their Behavior, Creating the Climate for Disclosure, Knowing the Signs of Abuse). Chapter 2: Being Prepared (Providing Practical Assistance, The Discomfort of Calling to Accountability, An Active Counseling Role, Pastoral Self-Care). Chapter 3: Making Referrals (Arguments Against Couple Counseling, How the Community Responds to the Batterer's Needs, How Battered Women's Services Respond, How to Refer, Affirming the Value of Prosecution, Responding to Child Abuse, Proactive Pastoral Care). Chapter 4: Safety (Why Battered Women Seek Pastoral Care, The Movement to Safety, Is She Safe? Assessing Danger, Has He Changed? Will He Change? Forgiveness. Chapter 5: Accountability (Why Batterers Seek Help, Pastoral Responses to Men Who Batter, How to Respond to Controlling and Violent Behavior, Distinguishing between Remorse and Repentance, Arrest and Accountability, Keep Safety Issues Paramount, Scripture and Men Who Batter). Chapter 6: Suffering and Theology (Maintaining the Focus on Behavior, Suffering and the Survivor's Mission, Jesus' Suffering Was Unique, Jesus Halted the Suffering of Others, No More Suffering Is Necessary, A Community That Offers Bread Not Stones). Conclusion: Creating a Responsive Church Community (Responding to the Victim and the Abuser, Preventive Education, Supporting Community Resources Around Battering. Appendix: Handling an Emergency Call.

0 of 0 people found the following review helpful.
Battering in the Church is still an issue!
By NobleNurse
Battering stats are no different in the church than out of the church and it is time churches addressed this issue. This book will be a good first start. This book is intended for faith communities!

0 of 0 people found the following review helpful.
Good book, but the text is kind of faded...
By Amazon Customer
The book is informative; it is just that the text is kind of faded which can make it a little difficult to read.

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Rabu, 05 Maret 2014

@ Ebook The Resurrection according to Matthew, Mark and Luke, by Norman Perrin

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The New Testament resurrection narratives must be understood in both their similarities and their differences. Norman Perrin was a leading interpreter of the Gospels. In this book he relates each Synoptic account of the resurrection of Jesus to the theology of its Evangelist resulting in a new understanding of the importance of the Easter celebration. This book will illumine lay readers, clergy, and all students of the New Testament.

Sales Rank: #1727985 in Books
Published on: 1995-03-10
Original language: English
Number of items: 1
Dimensions: 8.00" h x .22" w x 5.00" l, .26 pounds
Binding: Paperback
84 pages

About the Author
Norman Perrin was Professor of New Testament at the University of Chicago and the author of major works in New Testament scholarship.

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5 of 6 people found the following review helpful.
A Fine Little Resurrection Intro
By John Loken
This is a little jewel of a book by Norman Perrin. At only 85 pages (1977 edition), it's a short and clear introduction to the reputed resurrection of Jesus. It is also more satisfying and convincing than N. T. Wright's massive, convoluted, 2003 work on the same subject.

Perrin's book should appeal both to liberal Christians and to non-Christians including secular humanists (like me). Hopefully some conservative Christians can appreciate it too. Published in 1977, it was his last work. He focuses on the "synoptic" (similar) gospels of Mark, Matthew, and Luke. But he also offers some important insights about the reputed resurrection and/or ascension of Jesus as interpreted in Paul and in Acts. Only the unusual gospel of John is left completely out of Perrin's consideration. That is a shortcoming, but a small one.

The gospel of Mark, though it follows Matthew in the New Testament, was actually the first gospel written, and it ends rather bleakly at 16:8 with the women followers of Jesus fleeing his empty tomb in fear, with no appearance of a resurrected Jesus (Mark 16:9-20 is a much later addition by another author, all scholars agree). Now, contrary to the claim of a previous reader-reviewer here, Perrin actually "concedes" only one very minor grammatical argument that Mark originally could have had a longer ending. He also relates an abundance of persuasive evidence (pp. 16-33, 1977 edition) that Mark originally did end at 16:8, with no other "lost" ending to it. Perrin's conclusion is shared by a majority of scholars in the field, though many conservative Christian scholars desperately want to believe in a lost ending that contained some resurrection appearance story.

One of Perrin's special concerns in this book is with "redaction criticism," a fancy term for the study of the ways that each successive gospel writer (evangelist) changed the text of the previous gospel writer. Take Matthew's use of Mark, for example. Perrin notes that the author of Matthew borrowed the empty tomb scene from Mark but altered it in his own gospel to include a brief peek-a-boo appearance by Jesus (28:9-10), thus offering his readers a softer and happier ending than Mark's original ending did. Yet, the author of Matthew did not feel free to make too many changes to Mark's scene. So Matthew retains the (angels') saying that a risen Jesus will see his disciples in Galilee. Unfortunately, in Matthew this saying is illogically placed in the mouth of the risen Jesus himself appearing right there at Jerusalem. Perrin, with his generous view of myths, does not call the scene silly, but one easily could.

Perrin writes that the earliest Christian understanding of the resurrection of Jesus was essentially that of an ascension. Jesus was "raised from the dead by God," yes, but only "to sit at the right hand of God." The epistles reflect this belief abundantly. However, when the early Christian expectation of a Second Coming of Jesus gradually faded over the decades, because, of course, he did not come, that intense apocalyptic focus needed to be replaced by some other consolation. So, a few previous resurrection claims that Jesus had vaguely "appeared" to some followers were then embellished, especially in Luke and, though Perrin does not mention it, John. These embellishments pictured a more bodily resurrection of Jesus on earth involving him walking, talking, and eating. Likewise, the church itself, that is, the growing community of believers, came to replace the Second Coming as a focus of Christian hope. Hence Luke's fictional resurrection story of Jesus on the Road to Emmaus. Its eucharistic theme, as Perrin notes, obviously encouraged attendance at church services.

At two points, Perrin writes vaguely that Mark and his audience had "some kind of awareness of resurrection appearance stories" (p. 32) and that "Mark deliberately suppresses any such [resurrection] stories" (p. 81). These comments have perhaps misled one previous reader-reviewer here into believing that the author of Mark, or his readers, specifically knew of the mountain-top resurrection appearance scene in Galilee depicted in Matthew 28:16-20. Actually, the "stories" to which Perrin refers, pp. 81-82, are not appearance stories at all, but merely the brief and bald claims by Paul and some others to have "seen" or "known" a risen Jesus - few details provided. Perrin is right that the author of Mark probably knew of such (minimal) claims but chose not to mention them because his mind was intensely focused on the impending judgment of Jesus at the Second Coming. Clearly Mark did not know of any Galilee mountain-top scene. It is a fiction added years later by Matthew, with certain deep, mythical meanings intended.

In his conclusion, Perrin cautiously confesses to final ignorance about what actually happened on the first Easter day (if there was one), an ignorance owing to "the telling and retelling of the stories over a period of some thirty years, but also ... [to] the intensive theological motivation of the evangelists Matthew and Luke, which ... can most seriously affect their narratives." He also seems rather skeptical that there was an empty tomb, considering it a later fiction.

Such empty tomb skepticism has, however, been rather undercut by some more recent, conservative scholars - Craig, Habermas, Wright, et al. - who have impressively defended the reality of the empty tomb (though their supernatural explanation for it is far less impressive). In any case, no conservative Christian can gloat that the empty tomb is an obvious fact that Perrin and others should have known about. It is never once mentioned in all the 21 epistles, nor in Acts, and there have been other fairly good reasons to doubt the empty tomb accounts, for example, their suspicious parallels to the Old Testament story of Daniel in the lion's den. The confusing information in the Bible itself is to blame for this ongoing empty tomb controversy.

In sum, Perrin's book is enlightening and - busy people please note - can easily be read in just a few sittings.

2 of 2 people found the following review helpful.
A must-read book: a gem.
By Michael W. McNulty
Perrin's book lays out, in sparse, analytical prose, a concise understanding of the development of the understanding of the resurrection as displayed in the Gospels of Mark, Matthew, and Luke. He treats the material respectfully, and makes important contributions to understanding the meaning of the resurrection in academic as well as personal terms. He describes, in detail, the evidence from Paul, and uses Paul's understanding of the resurrection to illuminate the later depictions in the Gospels. It is a book of knowledge, and a book of faith.

4 of 5 people found the following review helpful.
Good Redaction Criticism
By Peter Kirby
Norman Perrin is a well-respected New Testament critic for good reason. Perrin provides first-rate redaction criticism of the resurrection narratives in the synoptic gospels that sheds light on the purposes of the authors and the meaning of the myths. Perrin stresses that the importance of the resurrection stories does not lie in their literal, historical accuracy. Apart from Perrin's idea that Mark refers to the parousia instead of an appearance in 16:7, I found nothing in it to be disagreeable. Although conservative Christians will not appreciate Perrin's insight, liberal Christians should find that this book enriches an understanding of their faith. Secular students of the New Testament, such as myself, will find Perrin to be a good source for sound observations on the texts.

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Minggu, 30 Maret 2014

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