Описание: The book explores those aspects of Donald MacKinnon's theological writings which challenge the claim of the liberal Catholic tradition in the Church of England to have forged an ecclesiological consensus, namely that the Church is the extension of the incarnation. MacKinnon destabilized this claim by exposing the wide gulf between theory and practice in that church, especially in his own Anglo-Catholic tradition within it. For him the collapse of Christendom is the occasion for a dialectical reconstruction of the relation of the Church to Jesus Christ and to the world on the basis of the gospel. His basic claim is that authentic ecclesial existence must correspond with what was revealed and effected by Jesus along his way from Galilee to Jerusalem to Galilee. Reflection on the Church thus takes the form of a lived response shaped by a Christocentric grammar of faith: the submission of the church to Jesus' contemporaneous interrogation, a sustained attentiveness to him and the willing embrace of his 'hour'.
Описание: How can one reconcile the political nature of Jesus with his disinclination to power? Moore's argument comes in three stages. Part one answers the question 'Was Jesus Political?' by examining Jesus' words and actions that have political import. Part two addresses the issue 'How was Jesus Political?' It concentrates on Mark 10:32-45 as a real articulation of Jesus' political praxis that is consistent throughout Jesus' ministry and teaching. Part three, 'Why did Jesus not openly announce his political role?' examines Jesus' treatment of the Jewish kings of the past, particularly why Jesus, 'meek and mild,' could claim to surpass them in honor. Moore argues that Jesus' disinclination to associate himself with other rulers is not a rejection of a political role. Rather, he lived so consistently with his political praxis of self-abnegation that these other rulers were not appropriate models for Jesus to follow. Furthermore, the very claim to such titles was antithetical to his political praxis which relinquished all aggrandizement to God, who alone could exalt, abase, judge, and rule.
It is widely recognized that in some of his letters, Paul develops a Christology based on a comparison between Adam and Christ, and that this Christology has antecedents in Jewish interpretation of Genesis 14. But Paul was not concerned simply to develop themes found in scripture.
Felipe Legarreta gives careful attention to patterns of exegesis in Second-Temple Judaism and identifies, for the first time, a number of motifs by which Jews drew ethical implications from the story of Adam and his expulsion from Eden. He then demonstrates that throughout the Christological passages in Romans and 1 Corinthians, Paul is taking part in a wider Jewish exegetical and ethical discussion regarding life in the new creation.
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