Reformed communion ware. Randall D. Engle (“Voetius Outscored”) captures the energy of the fiery polemics about the propriety of using the pipe organ in worship that consumed much paper and energy in the seventeenth-century Dutch Reformed Church. He chronicles the debates between Gisbertus Voetius and
Introducing a new hermeneutics, this book explores the correlation between the personal faith of F.M. Dostoevsky (1821-1881) and the religious quality of his texts. In offering the first comprehensive analysis of his ego documents, it demonstrates how faith has methodologically to be defined by the inaccessibility of the 'living person'. This thesis, which draws on the work of M.M. Bakhtin, is further developed by critically examining the reception of Dostoevsky by the two main representatives of early dialectical theology, Karl Barth and Eduard Thurneysen. In the early 1920s, they claimed Dostoevsky as a chief witness to their radical theology of the fully transcendent God. While previously unpublished archive materials demonstrate the theological problems of their static conceptual interpretation, the 'kaleidoscopic' hermeneutics is founded on the awareness that a text offers only a fixed image, whereas living faith is in permanent motion.
life of a meaningful sort apart from anything akin to crucifixion and death. On these grounds, the cross seems to be little more than historical happenstance that fortunately happens not to conflict with Stump’s view of the atonement—a view falling fall short of the energy and urgency with which the
peaceful ecclesial modifications necessary in his homeland. We are left then with a paradox regarding Calvin’s writings about and interactions with the Anabaptists. Calvin exerted a great deal of thought and energy denouncing the Anabaptists, yet he found his own theology shaped by them, sometimes in
reason to believe that monasteries continued to sing the full cursus and that some offices were sung regularly in parish churches throughout the land. All energy for liturgical reform was at first entirely concentrated on the Eucharist. The first decades of the 15th century, however, bring us an
Domine , its author was a very astute thinker. 20 Příbram engaged in polemics with obsessive diligence and energy, refuting Taborite ideas and compiling an extensive and systematic catalogue of Wyclif’s errors. In the introduction of another tractate he complained that instead of collecting the
energies. Perceiving these energies and understanding them (what is sometimes called “emotional intelligence”) is key to being skilled in human relationships. Our emotions also play into how we sense what is helpful and what is harmful in the world. While it is true that sometimes our emotions get it wrong