In The World in the Shadow of God, Ephraim Radner argues for a vigorous Christian natural theology and insists that such a theology must, of necessity, be performed poetically. The peculiar character of such a theology is found in its disclosing of the natural limits that indicate indirectly the impinging and more fundamental reality of the divine life. Natural theology represents the encounter between created reality and the "shadow" of God's creative and revelatory grace. However, the encounter is a morally demanding task for the Christian church if it is to be held accountable to the truth on which its life is based. The first portion of the book offers an extended critical essay on the nature of this sort of natural theology, while the second provides a developed set of examples through poems that display the natural world in light of the truths articulated in the Apostles' Creed. Those interested in the intersection of theology, literature, history, and the natural world will be challenged by this attempt to renew a basic element of Christian knowledge and culture.
In this first serious assessment of the meaning of church division, Ephraim Radner provides a theological rationale for today's divided church in the Christian West that goes far beyond the standard socio-historical explanations of denominationalism. Through an examination of controversial, post-Reformation discussions about the church, Radner offers a significant theory that describes the relation between Christian division and the work of the Holy Spirit within Western modernity. Radner's description of the church is based on the traditional notion that a divided church is, in a significant sense, a "dead" church, after the figure of the pneumatically abandoned "dead Christ," who himself suffers redemptively the disintegration and restoration of divided Israel in his physical and spiritual passion. The hermeneutical basis for the usefulness of this figure lies deep in the scriptural practice of the undivided church, and was common up through the Reformation. Radner's recovery of this figural perspective is applied to the cluster of pneumatological issues that define ecclesial life.
Christian natural theology is founded on the proper coordination of Scripture and the created world, what was once called “The Two Books” of God. Carrying forward the work he began in The World in the Shadow of God, Radner here reflects on the way that Scripture’s creative relationship with temporal experience—ordering history rather than being ordered by history—opens up the natural world to its essential Scriptural meaning. Like the earlier volume, poetic description is offered as a primary vehicle for doing natural theology, which is shown to proceed according to the figural shape of the Bible’s own description of the world.
This is an introduction to thinking theologically about the Christian church—what is known as ecclesiology. The book covers background questions of conception, history, differences among separated Christian churches, and several modern approaches to the study of the church. It also introduces readers to a specific scriptural way of thinking about the church centered on mission, that takes into account problems associated with past approaches, and sensitive to contemporary concerns with the reality of Judaism and other national identities in a global context.
This book by one of today's leading theologians examines how Christians might more faithfully and realistically imagine their political vocation. Ephraim Radner explains that our Christian calling is to limit our political concerns to the boundaries of our created lives: our birth, parents, siblings, families, brief persistence in life, raising of children, relations, decline, and death. He shows that a Christian approach to politics is aimed at tending and protecting these "mortal goods" and argues for a more constrained view of our mortal life and our political duty than is common in both progressive and conservative Christian perspectives. Radner encourages us to take seriously what is most valuable in our lives and allow this to shape our social posture. Our vocation is to offer our limited life to God, give thanks for it, and glorify God by living our lives as a gift. Radner also shows how "catastrophe" reveals our time to be fragile, bounded, and easily overturned. And he exposes "betterment," which lies behind most modern politics, as a false motive for human life. The book concludes with a vision of the good life articulated in the form of a letter to his adult children.
Current debates over a host of issues, particularly those relating to homosexuality, have left the 70-million-member Anglican Communion straining to understand what it means to be a communion -- and even wondering whether life as a communion is possible. In this timely book two priest-scholars, Ephraim Radner and Philip Turner, examine the future of the concept of "communion" as a viable church structure, tracing its historical development as a self-conscious Anglican third way between Protestant congregationalism and Catholic centralism. In examining this essential issue, Radner and Turner relate the specific challenges of the U.S. Episcopal Church to the unity of the worldwide communion, touching on such divisive subjects as the place of Scripture, liberal theology, and episcopal authority. Their discussion is at once measured and impassioned, erudite and practical. Compelling reading for Episcopalians and those in other traditions who are searching for a truly Christian approach to these thorny topics, The Fate of Communion is a forthright, direct examination of a church in turmoil.
The history and theology of figural reading -- Figural history as a question -- The fate of figural reading -- Imagining figural time -- Creative omnipotence and the figures of scripture -- Figural speech and the incarnational synecdoche -- Figural reading in practice -- Juxtapositional reading and the force of the lectionary -- Trinitarian love means two testaments -- The Word's work: figural preaching and scriptural conformance -- Four figural sermons.
Christian natural theology is founded on the proper coordination of Scripture and the created world, what was once called "The Two Books" of God. Carrying forward the work he began in The World in the Shadow of God, Radner here reflects on the way that Scripture's creative relationship with temporal experience--ordering history rather than being ordered by history--opens up the natural world to its essential Scriptural meaning. Like the earlier volume, poetic description is offered as a primary vehicle for doing natural theology, which is shown to proceed according to the figural shape of the Bible's own description of the world.
This volume, like each in the Brazos Theological Commentary on the Bible, is designed to serve the church--through aid in preaching, teaching, study groups, and so forth--and demonstrate the continuing intellectual and practical viability of theological interpretation of the Bible.
This volume, like each in the Brazos Theological Commentary on the Bible, is designed to serve the church--through aid in preaching, teaching, study groups, and so forth--and demonstrate the continuing intellectual and practical viability of theological interpretation of the Bible.
Current debates over a host of issues, particularly those relating to homosexuality, have left the 70-million-member Anglican Communion straining to understand what it means to be a communion -- and even wondering whether life as a communion is possible. In this timely book two priest-scholars, Ephraim Radner and Philip Turner, examine the future of the concept of "communion" as a viable church structure, tracing its historical development as a self-conscious Anglican third way between Protestant congregationalism and Catholic centralism. In examining this essential issue, Radner and Turner relate the specific challenges of the U.S. Episcopal Church to the unity of the worldwide communion, touching on such divisive subjects as the place of Scripture, liberal theology, and episcopal authority. Their discussion is at once measured and impassioned, erudite and practical. Compelling reading for Episcopalians and those in other traditions who are searching for a truly Christian approach to these thorny topics, The Fate of Communion is a forthright, direct examination of a church in turmoil.
Christian natural theology is founded on the proper coordination of Scripture and the created world, what was once called “The Two Books” of God. Carrying forward the work he began in The World in the Shadow of God, Radner here reflects on the way that Scripture’s creative relationship with temporal experience—ordering history rather than being ordered by history—opens up the natural world to its essential Scriptural meaning. Like the earlier volume, poetic description is offered as a primary vehicle for doing natural theology, which is shown to proceed according to the figural shape of the Bible’s own description of the world.
This is an introduction to thinking theologically about the Christian church--what is known as ecclesiology. The book covers background questions of conception, history, differences among separated Christian churches, and several modern approaches to the study of the church. It also introduces readers to a specific scriptural way of thinking about the church centered on mission, that takes into account problems associated with past approaches, and sensitive to contemporary concerns with the reality of Judaism and other national identities in a global context.
In this first serious assessment of the meaning of church division, Ephraim Radner provides a theological rationale for today's divided church in the Christian West that goes far beyond the standard socio-historical explanations of denominationalism. Through an examination of controversial, post-Reformation discussions about the church, Radner offers a significant theory that describes the relation between Christian division and the work of the Holy Spirit within Western modernity. Radner's description of the church is based on the traditional notion that a divided church is, in a significant sense, a "dead" church, after the figure of the pneumatically abandoned "dead Christ," who himself suffers redemptively the disintegration and restoration of divided Israel in his physical and spiritual passion. The hermeneutical basis for the usefulness of this figure lies deep in the scriptural practice of the undivided church, and was common up through the Reformation. Radner's recovery of this figural perspective is applied to the cluster of pneumatological issues that define ecclesial life.
In The World in the Shadow of God, Ephraim Radner argues for a vigorous Christian natural theology and insists that such a theology must, of necessity, be performed poetically. The peculiar character of such a theology is found in its disclosing of the natural limits that indicate indirectly the impinging and more fundamental reality of the divine life. Natural theology represents the encounter between created reality and the "shadow" of God's creative and revelatory grace. However, the encounter is a morally demanding task for the Christian church if it is to be held accountable to the truth on which its life is based. The first portion of the book offers an extended critical essay on the nature of this sort of natural theology, while the second provides a developed set of examples through poems that display the natural world in light of the truths articulated in the Apostles' Creed. Those interested in the intersection of theology, literature, history, and the natural world will be challenged by this attempt to renew a basic element of Christian knowledge and culture.
This book by one of today's leading theologians examines how Christians might more faithfully and realistically imagine their political vocation. Ephraim Radner explains that our Christian calling is to limit our political concerns to the boundaries of our created lives: our birth, parents, siblings, families, brief persistence in life, raising of children, relations, decline, and death. He shows that a Christian approach to politics is aimed at tending and protecting these "mortal goods" and argues for a more constrained view of our mortal life and our political duty than is common in both progressive and conservative Christian perspectives. Radner encourages us to take seriously what is most valuable in our lives and allow this to shape our social posture. Our vocation is to offer our limited life to God, give thanks for it, and glorify God by living our lives as a gift. Radner also shows how "catastrophe" reveals our time to be fragile, bounded, and easily overturned. And he exposes "betterment," which lies behind most modern politics, as a false motive for human life. The book concludes with a vision of the good life articulated in the form of a letter to his adult children.
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