At a time when we have never known more about our globe or shared more information, we live--paradoxically--in a driven, disconnected world. In science, in economics, our communications industry, and even in the public sphere, the human person tends to disappear from consideration or evaporate into an abstraction. The new political theology tries to break the spell of this cultural amnesia. These essays and interviews invite readers to consider the future by asking Where are we headed and what do we stand for. Johann Baptist Metz's theology emerged as an attempt to understand shifting borders and threatening situations. It does not prescribe a political agenda or policies, but it does ask where we might stand if we are to shape a meaningful future together rather than in isolated or in ideological camps. Beginning with the spiritualty of his popular Poverty of Spirit, Metz developed a new method of theological inquiry for our anxious times. These essays represent the mature clarification of his earlier work.
There are probably no two men of such stature who can speak to the Holocaust as Christian theologian Johann Baptist Metz, author of A Passion for God and Jewish writer, Nobel laureate and human rights activist, Elie Wiesel, author of Night. One was drafted into the German army at the age of fifteen; the other was interned at Auschwitz. Both came from upbringings of deep faith, only to have their lives broken by the horrors they witnessed during the war. Both share the sense that the Holocaust is a rift in history itself, after which nothing could ever be seen in the same way as before. Yet for both, there is hope ... "nonetheless.
Johann-Baptist Metz and Jurgen Moltmann have been among the most influential European theologians of the past thirty years. In complementary ways they have emphasized the eschatological character of Christianity in a way that does justice both to the transcendent and this-worldly implications of the gospel. Both have tried to affirm the credibility of the Christian message in light of the horrors of modernity-the holocaust, war, misery in the third world.
An inclusive language version of the modern spiritual classic, an exquisitely beautiful meditation on the incarnation, on what it means to be fully human, and on finding the face of God hidden in our neighbors.
An inclusive language version of the modern spiritual classic, an exquisitely beautiful meditation on the incarnation, on what it means to be fully human, and on finding the face of God hidden in our neighbors.
At a time when we have never known more about our globe or shared more information, we live—paradoxically—in a driven, disconnected world. In science, in economics, our communications industry, and even in the public sphere, the human person tends to disappear from consideration or evaporate into an abstraction. The new political theology tries to break the spell of this cultural amnesia. These essays and interviews invite readers to consider the future by asking Where are we headed and what do we stand for. Johann Baptist Metz’s theology emerged as an attempt to understand shifting borders and threatening situations. It does not prescribe a political agenda or policies, but it does ask where we might stand if we are to shape a meaningful future together rather than in isolated or in ideological camps. Beginning with the spiritualty of his popular Poverty of Spirit, Metz developed a new method of theological inquiry for our anxious times. These essays represent the mature clarification of his earlier work.
And he began to teach them: 'The Son of Man must suffer many things, and be rejected by the elders, the high priests and the learned scribes, and be put to death, and after three days rise again.Mark 8:31-38.Two of the most eminent theologians of our age share their penetrating meditations on the passion of Jesus Christ as recorded in Mark 8:31-38. This is a book for anyone willing to respond to Christ's call to follow Him so that through His suffering and death our own is bearable. In the words of Moltmann, "and as it becomes bearable, it has already been overcome and turned into joy." Metz exhorts his readers to contemplate the way of the cross: "Only when we Christians give ear to the dark prophecy of the nameless, unrecognized, misunderstood, and misprised Passion do we hear aright the message of His suffering.
While he was condemned himself for his stand, the book opened the eyes of scholars and political leaders to the need to understand and appreciate the wealth of religious truth and insight in the Talmud and other works. Reuchlin did not stop anti-Semitism in the Reformation by either Catholics or Protestants, but he stemmed the advance of those vowed to wipe Judaism out in Europe and began the long, slow movement in the West to appreciate and learn what Judaism really was."--BOOK JACKET.
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