Fr. Dumitru Staniloae seeks always to indicate the inner coherence of dogmatic truth and the significance of each dogma for the personal life of the Christian. . . . Dogmas, he is convinced, do not enslave but liberate; theology is essentially freedom. Freedom, whether human or divine, is one of Fr. Dumitru's recurrent leitmotifs; God has made us partners and fellow-workers, who co-operate with him in full liberty; without freedom there can be no love and no interpersonal communion. -From the foreword by Metropolitan Kallistos Ware

In this ICC Martin de Boer provides an introduction and commentary on chapters 1-6 of John's Gospel.

de Boer sets out to interpret the Gospel in the historical context in which it was written and first read, and to explain it both historically and theologically. Taking his primary bearings from the seminal work of Raymond E. Brown and J.L. Martyn, de Boer applies and advances their approach through each section of his commentary, whilst also engaging with the latest scholarship, alternative viewpoints, and critiques of the Brown/Martyn approach.

As such de Boer takes very seriously the view that John's Gospel was written for a particular community, and that the composition of the text as we know it took place over an extended period of time. Examination of the historical realities of this community is a hallmark of this commentary including the notion that, as members of the community, women may have played a role in the Gospel's composition.

This autobiography traces Francis X. Clooney's intellectual and spiritual journey from middle-class American Catholicism to a lifelong study of Hinduism. It explains how he came to fashion comparative theology as a way of learning interreligiously that is boldly intellectual and deeply personal and practical, lived out in intersections of his roles as theologian and scholar of Hinduism, as professor and Catholic priest, and over the tumultuous decades from the 1960s until now, in his role as Parkman Professor of Divinity, Harvard University.

Clooney sheds fresh and realistic light on the idea and ideal of scholar-practitioner, since his wide learning, Christian and Hindu, is grounded in his Catholic and Jesuit commitments, as well as in a commensurate learning with respect to several Hindu traditions that are most accessible to scholars willing to learn empathetically and in a participatory manner.

What Clooney has learnt and written must be understood in terms of a love of Christ deeply informed by a Hindu instinct for loving God without reserve. A fundamental spiritual disposition - intuitions of God present everywhere - has energized his work over his long career, love giving direction and body to his professional academic work.

This unique volume on the Psalms is the final Hebrew Bible installment of the Texts@Contexts series. Each contribution provides a contextual reflection on a Psalm as chosen by the contributor. These contributions take account of the contributor's own personal context or the contexts of those around them, providing readings that are varied in geographical and linguistic scope, that reflect on pressing themes such as immigration, diversity, race, marginalized voices (such as those of adults with learning disabilities) and postcolonialism. Scholars also reflect on their own contexts of research and education.

Taken together the contributions to this volume provide a sort of contextual commentary on the Psalms, gathering a wide range of voices and reflecting a diverse range of cultural afterlives of the Psalms.

This book offers a new, intersectional feminist approach to utilising and interpreting the visual reception of Mary Magdalene. Through employment of Liberative Reception Criticism, which develops traditional reception theory in line with liberative hermeneutics, via the insights of intersectionality as critical theory, Siobhan Jolley provides a novel means of analysing how women, and particularly the Magdalene, are imaged in Christian tradition.

Knowledge of both the biblical figure of Mary Magdalene and her cultural reception continue to be dominated by long-discredited ideas about her life and sexuality, which bear the hallmarks of their development under patriarchy. Through close study of relevant biblical texts and extracanonical accounts, and a comprehensive survey of the Magdalene's presentation in the Italian art of the Counter-Reformation, Jolley demonstrates that the patriarchal portrayal of the Magdalene as a sexualised penitent and mournful witness to the resurrection is sustained by its mythic attachment to biblical text. Rather than adopting the same tropes uncritically, we are invited to look again at artworks and related texts in order to explore what happens when the influence of patriarchy is actively and intersectionally resisted. Ultimately, the Magdalene is transformed from a reductive and patriarchally mythologised figure to a multidimensional character, who is relatable and liberative as an exemplar.

David Anthony Basham argues that Paul and the Corinthians share a system of associated commonplaces about the Jerusalem temple. Basham proposes that when Paul applies temple language to the Corinthians by calling them naos theou (God's temple), he sparks a creative process of interaction between the temple and the Corinthian assembly - a process of selecting, emphasizing, and organizing information from the source domain (temple) to see the target domain (the Corinthians) in a new light.

Basham suggests that, in understanding Paul's fraught relationship with certain institutions of Second Temple Judaism and his conception of gentile inclusion, we can appreciate the creative ways in which he employs cultic imagery to describe his ministry and the ritual life of early gentile believers. By exploring the construction of metaphor, the depiction of the Jerusalem temple in Paul's letters, and Judaean religion among gentiles, Basham demonstrates that Paul's temple metaphor speaks to a new cultic reality for gentiles-in-Christ that is linked to Israel's worship, though detached from its actual expression in Jerusalem.

Timothy B. Tse argues that, while John uses language drawn from the Hebrew Bible's descriptions of YHWH's dwelling place, scholarship has overlooked the importance of his spatial transformation of that language. Tse thus uses theories relating to Relevance, Resistance Theory, Critical Space Theory, and Conceptual Metaphor, to demonstrate that a significant part of John's apocalyptic strategy of resistance is to re-present his vision to his audience spatially, so that they can experience a divinely ordained alternative to the world in which they live.

Tse first demonstrates John's attempts to relegate his audience's experience of space to his own revelation; John's description of the visionary world creates the metaphors the earth is a Sanctuary and the Saints are its priests. Tse argues that, under this view, life on earth must be evaluated according to the concerns of the Sanctuary, which by definition requires the removal of everything impure, and the Saints (namely all Christians in both the historic and visionary worlds) must take priestly responsibility for the earth. John therefore portrays the Saints joining in the removal of all impurity upon the earth by fighting, as priests, in God and the Lamb's war against Satan, Babylon, and all her impurities. Tse concludes that overall, John means to realign the church's experience of space, so that they understand themselves as priests of the Sanctuary, and live according to that reality.

This book offers a new, multidisciplinary way of thinking about the Kingdom of God which fully recognises its sociological and spatial significance in performing boundaries of the sacred. Though spatial-critical perspectives have been increasingly recognised as important across many disciplines, the significance of non-physical religious spaces and their correspondence to boundaries of the sacred has not been explored fully, and never using the specific example of the Kingdom of God. Wenell considers the diverse and sometimes contradictory articulation of the Kingdom in the gospels as well as the ways that Kingdom language frames contemporary ethical debates. Her study of the Kingdom is located within the wider study of religion, affording the opportunity to investigate connections between space, belonging and the sacred.

Wenell structures her investigation in four key areas that engage with the Kingdom in different, but theoretically interconnected ways. She begins by setting out a theory of sacred space that is capable of including the Kingdom, and establishing key concepts such as boundary, performance, physical/non-physical spatiality, spokespersons and controversy. Wenell then focuses on the synoptic gospels and the origins of the Kingdom, noting aspects of uncertainty as well as areas of agreement and controversy over boundaries of the sacred in these uniquely interrelated texts. The third and fourth areas of investigation move into cultural reception, considering instances where the Kingdom is formative for identity and ethical relationships both in individual and wider group belonging terms. Specific reference is made to issues of ethical consuming and displacement, placing the Kingdom in dialogue with Bauman's discussion of a society of consumers, and Arendt's notion of equitable co-habitation of the earth.

What did violence against women and children mean for ancient audiences and how do modern audiences hear and process the meaning of violence in the texts of the Hebrew Bible? The rape of Tamar, the sacrifice of Jephthah's daughter, babes ripped from the womb during war-texts such as these are hardly fodder for Sunday School classes; yet we are left with the reality that the Bible is a violent text full of war, murder, genocide, and destruction, often carried out at the behest of God.

The essays in this volume explore ways in which the Hebrew Bible uses and abuses women and children to make indelible points concerning the people of Israel, the lived realities of the Israelite society, and God's relationship to His people. Where other works turn to the study of the violence itself, or to the divine nature of violence, this volume focuses in on the human component. As a result, these studies are reminders that women and children born out of trauma are at once vulnerable and valuable, fragile and resilient.

A new comprehensive biography of this hugely important Christian martyr, 60 years after his execution at the hands of the Nazis
Bonhoeffer has gained a position as one of the most prominent Christian martyrs of the last century. His influence is so widespread that even 60 years after his execution by the Nazis, Bonhoeffer's life and work are still the subject of fresh and lively discussion. As a pastor and theologian, Bonhoeffer decided to resist the Nazis in Germany, but his resistance was not solely theological. He played a key leadership role in the Confessing Church, a major source of Christian opposition to Hitler and his anti-Semitism and was principal of the secret seminary at Finkenwalde in Pomerania.

It was here that he developed his theological visions of radical discipleship and communal life. In 1938, he joined the Wehrmacht's Abwehr, the German Military Intelligence Office, in order to seek international support for the plot against Hitler. Following his inner calling and conscience meant that Bonhoeffer was continually forced to make decisions that separated him from his family, friends, and colleagues, and which ultimately led to his martyrdom in Flossenbürg concentration camp, less than a month before the Second World War came to an end. His letters and papers from prison movingly express the development of some of the most provocative and fascinating ideas of 20th century theology.

Sixty years after Bonhoeffer's death and forty years after the publication of Eberhard Bethge's ground breaking biography, Ferdinand Schlingensiepen offers a definitive new book on Bonhoeffer, for a new generation of readers. Schlingensiepen takes into account documents that have only been made accessible during the last few years - such as the letters between Bonhoeffer and his fiancée Maria von Wedemeyer. Schlingensiepen's careful narrative brings to life the historical events, as well as displaying the theological development of one of the most creative thinkers of the 20th century, who was to become one of its most tragic martyrs.

What does it mean to be human and to be made in the image of God? What does it mean to be a 'person'? What constitutes a human person? What does it mean to affirm that humans are free beings? And, what is gender? Marc Cortez guides the reader through the most challenging issues that face anyone attempting to deal with the subject of theological anthropology. Consequently, it addresses complexities surrounding such questions as: Each chapter explains first both why the question under consideration is important for theological anthropology and why it is also a contentious issue within the field. After this, each chapter surveys and concisely explains the main options that have been generated for resolving that particular question. Finally the author presents to the reader one way of working through the complexity. These closing sections are presented as case studies in how to work through the problems and arrive at a conclusion than as definitive answers. Nonetheless, they offer a convincing way of answering the questions raised by each chapter.

This marks the first English translation of renowned peace theologian Jean Lasserre's seminal work on non-violence.With introductory remarks from Frédéric Rognon and the author's daughter, Christiane Lasserre, this book provides English readers a window into a powerful, yet accessible, text on Christian ethics.

In this classic essay, Lasserre turns to the problem of physical violence and murder, tackling it with a focus on morality and scripture. Writing in the aftermath of the Second World War and the Algerian War, Lasserre also deftly examines the ethics of military violence and warfare. The Church told men for years that one could be an honourable Christian and a solider; this book delves into the two opposing realities of this sentiment with a powerful case for pacifism.

Inclusive and progressive theological and religious perspectives have an important and distinctive contribution to make to an analysis of the critical issues facing women-identified persons in the 21st century. This incisive collection of essays recovers the missing theological voices, grounded in those religious communities and traditions, which gender and sexuality studies often overlook.

Feminist theologies have, from their beginnings, aspired to be the communal production of women-identified persons who critically reflect on their experiences in the contexts of culture, social standpoint, religious practices and beliefs, and imagination of the Feminine Divine. Pae and Talvacchia draw from this heritage to engage the critical issues of today to create new perspectives. They create an intellectual and discursive space where feminist theologians in all of their diversity renew and reclaim the rich legacies of the feminist theological tradition through inter-generational, racially diverse, and transnational conversation.

How can qualitative research methods be a tool for social change? Echoing the 'scandal of particularity' at the heart of the Christian tradition, theologians and ethicists involved in ethnographic research draw on the particular to seek out answers to core questions of their discipline.

This new edition features a dynamic selection of nuanced and provocative voices in this area of ethics and theology, showing how, in the past decade, the kinds of qualitative methodologies employed have become more varied and sophisticated. The leading and emerging scholars featured in this book have much to share how they approach this kind of work, what they are learning in the process, and what sorts of change is possible as a result. This volume also pays tribute to the life and work of a pathbreaker in qualitative methods for the sake of theological imagination and social change, the Rev. Dr. Melissa D. Browning (1977-2021).

This book argues that Protestant theological ethics not only reveals basic virtue ethical characteristics, but also contributes significantly to a viable contemporary virtue ethics. Pieter Vos demonstrates that post-Reformation theological ethics still understands the good in terms of the good life, takes virtues as necessary for living the good life and considers human nature as a source of moral knowledge.

Vos approaches Protestant theology as an important bridge between pre-modern virtue ethics, shaped by Aristotle and transformed by Augustine of Hippo, and late modern understandings of morality. The volume covers a range of topics, going from eudaimonism and Calvinist ethics to Reformed scholastic virtue ethics and character formation in the work of S ren Kierkegaard. The author shows how Protestantism has articulated other-centered virtues from a theology of grace, affirmed ordinary life and emphasized the need of transformation of this life and its orders. Engaging with philosophy of the art of living, Neo-Aristotelianism and exemplarist ethics, he develops constructive contributions to a contemporary virtue ethics.

Erich S. Gruen investigates a remarkable phenomenon in religious and literary history: the freedom with which Jewish writers in antiquity retold and recast, sometimes distorted or bypassed, biblical narratives that ostensibly had the status of sacred texts. Gruen asks the question of what prompted such tampering with tales that carried divine authority, and what implications this widespread practice of liberal revising had for attitudes toward the sacrality of the scriptures in general.

Gruen focuses upon writings of the Second Temple period, an era of the deep integration of Jewish history and the Greco-Roman world. Gruen brings to the task the training of a classicist and ancient historian rather than that of a biblical textual critic or a rabbinics scholar, not pursuing the commentaries of the later rabbis with their very different approaches, methods, and goals. As such, Gruen's emphasis rests upon narrative rather than legal matters, the haggadic rather than the halakhic. The former lends itself most readily to the creative instincts of the re-tellers.

This addition to our popular Guides for the Perplexed series tackles a subject that is enjoying renewed debate: Christianity, along with Judaism and Islam, claims that the universe is not a brute fact. It is 'created'. But what do we mean by 'creation'? Do we mean that the universe is 'designed'? Is it the product of an evolutionary process? How are creatures related to God, and does God act within creation?

Simon Oliver begins with the background to the Christian theology of creation in Greek philosophy and the Old Testament. This provides a route into understanding the claim that we are part of a created order that is also the theatre of God's providential action. He examines different understandings of creation, including creation out of nothing and the analogy of being, with close reference to the work of patristic and medieval theologians such as Augustine and Thomas Aquinas. This leads to an historical overview of the relationship between theological, philosophical and scientific approaches to creation in the modern period. Some of the ethical issues concerning humanity's place within, and treatment of, creation and our environment are also examined. A distinctive yet traditional theology of creation is proposed focused on the concepts of gift and participation as ways of understanding more fully the meaning and implications of the claim that the universe is created.

This new and fully revised edition of the A Biblical Hebrew Reference Grammar serves as a user-friendly and up-to-date source of information on the morphology, syntax, semantics and pragmatics of Biblical Hebrew verbs, nouns and other word classes (prepositions, conjunctions, adverbs, modal words, negatives, focus particles, discourse markers, interrogatives and interjections). It also contains one of the most elaborate treatments of Biblical Hebrew word order yet published in a grammar.

Compiled by authors with extensive experience in the teaching of Hebrew, the text is rendered both easily accessible and a fascinating examination of the language, building upon the initial publication by incorporating up-to-date developments in the study of the Hebrew Bible. This grammar will be of service both to students who have completed an introductory or intermediate course in Biblical Hebrew, and also to more advanced scholars seeking to take advantage of traditional and recent descriptions of the language that go beyond the basic morphology of Biblical Hebrew.

oeThe conflict is only seemingly' beyond solution, because all historical-political problems have solutions, if there is enough courage, honesty, and steadfastness. �

In Chosen?, Walter Brueggemann explores the situation in modern-day Israel that raises questions for many Christians who are easily confused when reading biblical accounts of God's saving actions with the Israelites. Are modern Israeli citizens the descendants of the Israelites in the Bible whom God called chosen? Was the promise of land to Moses permanent and irrevocable? What about others living in the promised land? How should we read the Bible in light of the modern situation? Who are the Zionists, and what do they say?

In four chapters, Brueggemann addresses the main questions people have with regards to what the Bible has to say about this ongoing issue. A question-and-answer section with Walter Brueggemann, a glossary of terms, study guide, and guidelines for respectful dialogue are also included. The reader will get answers to their key questions about how to understand God's promises to the biblical people often called Israel and the conflict between Israel and Palestine today.

Sheed's classic translation of Augustine's Confessions. True to the original, and in a subtle and dignified English translation, let this be a cornerstone of your library.