By William P. Anderson, Richard L. Diesslin, William P. Anderson
The background of Christian theology could be a daunting, even forbidding box for the beginner, who sees neither the necessity for nor pertinence of rummaging round dusty outdated texts. This people-friendly quantity, a full-scale reader within the historical past of Christian theology, deals a simple, non-threatening, sometimes funny but rather thorough access into Christianity's critical texts from the Apostolic Fathers to Mary Daly. it's also enlivened by way of dozens of cartoons through wealthy Diesslin.
Highly obtainable introductions to 5 sessions precede short introductions to and texts from greater than fifty key thinkers. The texts spotlight perennial topics and questions in Christian culture, specially the which means and significance of Jesus, demanding situations to the institutional church, tensions of religion and cause, spirituality, and the Christian quest for social justice. the recent version, part back as huge because the unique, provides major paintings from the Cappadocian Fathers and the Christological controversialists, the Franciscan culture, the novel and English reforms, and deeper assurance of twentieth-century theologians. With studying aids, research-paper feedback and consultant, and word list
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Extra resources for A journey through Christian theology : with texts from the first to the twenty-first century
There is an optimism here that has been generally absent in Western theology, which has been so dominated by the pessimistic views of the human person found in the thought of St. Augustine and later Calvinism. Certainly, Irenaeus’s view is more compatible with modern views of progress and development found not only in the areas of process theology and philosophy but also in developments that have taken place since the Enlightenment in the so-called hard sciences. To see that we have responsibility and that God is in this process with us is both refreshing and realistic, not only from our point of view but from the point of view of God as well (if we may so speculate).
Christ differs from the others because he was in possession of the fullness of the Logos and was therefore in possession of all truth, not just a portion of the truth. “The whole Logos on our account became Christ, body, mind, and soul” (Second Apology 10). Since this is the case, all who are in possession of truth are in possession of Christ and are therefore Christians. This enables Justin to argue that Socrates, Plato, Heraclitus, the Greek poets and dramatists, and so forth, who lived according to the direction of the Logos, are truly Christians (First Apology 46).
When you speak with such audacity to the ruler of the Roman Empire, you can expect not to die with your boots on! As a spokesperson for a group of Christians on trial for refusing to sacrifice to the gods, Justin added characteristically that if he were going to die for the truth, it would be because his judges, blinded by error, were unworthy of the truth. For that kind of holy folly, Justin was beheaded. Experiencing Discrimination and Persecution What Justin began in the mid-second century blossomed into a significantly different type of Christianity: intellectual.
A journey through Christian theology : with texts from the first to the twenty-first century by William P. Anderson, Richard L. Diesslin, William P. Anderson