This study examines the visual and textual evidence for free-standing images of gods which functioned ceremonially in order to determine the distinct formats, the defining characteristics, and in which ceremony or ceremonies each type functioned.
What does it mean to hope for heaven? Brian Hebblethwaite traces the background to the Christian hope in the faith of Israel, examines its primary basis in the acts of God in the story of Jesus Christ, and follows the history of Christian attitudes to the future of humanity and of creation throughout the Christian centuries. The Christian Hope tells the complex story of the different strands, emphases and problems that have developed between biblical times and our own in the quest to understand 'the four last things' - death, judgement, heaven and hell. Hebblethwaite concentrates our attention on the modern period since 1900, an era when modern Christian theology has witnessed a remarkable recovery of interest in hope and the future as dominant motifs in its reflections. The discoveries of modern science have affected Christian hope and Christian understanding of creation and its ultimate destiny. At different stages in the history of the church, very different stresses have been laid on the present or on the future, on hope for the individual or on hope for society, on this-worldly hope or on other-worldly hope. Through a study of the basis of Christian hope and of the history of its interpretation, Hebblethwaite aims to present a balanced view of these different elements in the Christian tradition and a credible eschatology for today.
The troubles and ills of the church today can only be understood and healed when Christians begin to face up to their hidden alliances with the Corinthians of the first century and embrace both the Apostle's diagnosis and therapy offered in the epistle. This is the challenge of The Malady and Therapy of the Christian Body, a two-volume commentary by two leading theologians that presents the fruits of a reading strategy that deliberately reflects ecclesial commitment by "reading the Apostle over against ourselves." Sharing their discoveries about the way Paul deals with questions of factionalism, sexuality, legal conflict, idolatry, dress codes, and eating habits, Brock and Wannenwetsch demonstrate how neither the malady nor the therapy that Paul describes conforms to dominant analyses of the malaise of the contemporary church, which tend to be as "organ centered" as modern medicine. The authors describe the way the Apostle engages in "feeling-into" the organic whole of the body in order to detect blockages to the healthy flow of powers by redirecting their vision to how God is working among them toward the "building up" of the Christian body. The book breaks new ground in crossing the traditional disciplinary boundaries between biblical studies, systematic theology, and theological ethics.
Popes Francis, Benedict XVI, and John Paul II have called the present a time of New Evangelization for the Church and have stressed the importance of catechesis for this mission. John Paul II claimed that this renewal of the Church’s mission is grounded in the teachings of the Second Vatican Council. Nevertheless, approaches to catechesis in the conciliar and postconciliar era have varied greatly, as evidenced by the shifts in catechetical practice effected by the modern catechetical movement. Just as the dominant forms of theology changed from neo-scholastic to anthropological approaches so, too, did catechesis move from catechism-based approaches to more anthropological models based upon human experience. In light of this context, Catechesis for the New Evangelization examines the theological foundations of catechesis in the Church’s understanding of divine revelation and its reception by the human person, especially as found in the conciliar constitutions, Dei Verbum and Gaudium et Spes. After drawing norms on divine revelation from these documents, it traces the history of the modern catechetical movement in order to compare this history with the conciliar norms, highlighting the renewal’s strengths and weaknesses. These steps prepare the way for the main part of the book: an examination of the anthropology of Karol Wojtyła/Pope John Paul II. Ultimately, his anthropology provides an understanding of the person that can unite divine revelation and human experience in a way that takes what is best from the modern catechetical movement, while developing the ministry in a way that can be fruitful for the New Evangelization. Pedraza’s book is not only an incisive look at modern catechetical history and theory. It also touches upon some of the most important theological topics of the past century, including the neo-scholastic crisis, the proper interpretation of the Council, the relationship of nature and grace, and the modern understanding of the imago dei, with the research and competency appropriate for scholarly interest and the accessibility needed for educated practitioners in catechesis.
Martin Bucer has usually been portrayed as a diplomat who attempted to reconcile divergent theological views, sometimes at any cost, or as a pragmatic pastor who was more concerned with ethics than theology. These representations have led to the view that Bucer was a theological light-weight, rightly placed in the shadow of Luther and Calvin. This book makes a different argument.Bucer was an ecclesial diplomat and a pragmatic pastor, yet his ecclesial and practical approaches to reforming the Church were guided by coherent theological convictions. Central to his theology was his understanding of the doctrine of justification, an understanding that Brian Lugioyo argues has an integrity of its own, though it has been imprecisely represented as intentionally conciliatory. It was this solid doctrine that guided Bucer's irenicism and acted as a foundation for his entrance into discussions with Catholics between 1539 and 1541. Lugioyo demonstrates that Bucer was consistent in his approach and did not sacrifice his theological convictions for ecclesial expediency. Indeed his understanding was an accepted evangelical perspective on justification, one to be commended along with those of Luther and Calvin.
Does the New Testament teach that a wife must submit to her husband as head? If so, does it have a lasting value beyond the cultural milieu in which it was first articulated? The Politics of Conjugal Love takes a fresh approach to this classic issue in theological anthropology, paying specific attention to the role of theological hermeneutics in its interpretation. Conor Sweeney and Brian T. Trainor contend that both "subordinationist" and "anti-subordinationist" readings of headship and submission miss the mark. Their alternative is a baptismally specified trinitarian reading in which headship and submission appear as modes intrinsic to both life in Christ and the love proper to the highest mode of trinitarian love.
In 1969--the counter-cultural moment when Easy Rider triggered a "youthquake" in audience interests--Westerns proved more dominant than ever at the box office and at the Oscars. It was a year of masterpieces--The Wild Bunch, Butch Cassidy and the Sundance Kid, Once Upon a Time in the West and True Grit. Robert Redford achieved star status. Old-timers like John Wayne, Gregory Peck and Robert Mitchum appeared in two Westerns apiece. Raquel Welch took on the mantle of Queen of the West. Clint Eastwood and Lee Marvin tried their hand at a musical (Paint Your Wagon). New directors like George Roy Hill reinvigorated the genre while veteran Sam Peckinpah at last found popular approval. Themes included women's rights, social anxieties about violence and changing attitudes of and towards African-Americans and Native Americans. All of the 40-plus Westerns released in the U.S. in 1969 are covered in depth, offering a new perspective on the genre.
This is the second of a two (2) volume series of verbatim transcriptions of records identifying inmates of the Madison County, Indiana, Poor Asylum. This volume is directed to a collection of reports, dated September 1, 1890 through December 31, 1942, made by the superintendent of the Madison County Poor Asylum to the Board of State Charities for the years 1890-1935 and the State Department of Public Welfare for the years 1936-1942. The reports comprise variably sized forms having in a range from about eighteen (18) to about forty-six (46) separate categories and sub-categories for entry of inmate related information, including, for example: full names; race; age; sex; marital status; Place of Birth; Physical and Mental Condition; Discharges and Deaths; parents' names; and, Remarks.
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