Search Results

You are looking at 1 - 4 of 4 items for :

  • All: reconciliation x
  • History of Religion x
  • Sociology of Religion x
Clear All
This work brings the fields of Christian theologies of atonement and reconciliation and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. It focuses on these areas: the sin of human division and exclusion; atonement and reunification of humans and God as a response to sin; and the metaphors Liberal Quaker use to describe this interdependent relationship, specifically the metaphor of Light. This unique approach develops an original model of reconciliatory interdependence between humans and God that is rooted in both Christological and Universalist Liberal Quaker metaphorical and theological categories and utilizes the Liberal Quaker language of God as interdependent Light towards a new theology.

sense of guilt and to bring about a reconciliation with their father. The primal crime, and the resulting guilt, were the starting point for civilization, morality, the incest taboo, and religion. The guilt-stricken brothers agreed to a social contract: Stop the war of all against all and to prohibit

In: Flesh and Blood: Interrogating Freud on Human Sacrifice, Real and Imagined

underhand movement to ‘sell out’ or to undermine faiths rather it is an effort to achieve the security, stability and Christian standards which we feel are our due. To achieve this we are prepared to meet and try and understand those of different points of view. Where we meet the spirit of reconciliation

In: Brill Research Perspectives in Quaker Studies

following year. 85 She describes Itto-en – “Brotherhood of the Single Light” – as “a prophetic movement” engaged in reconciliation. Tenko Nishida, the founder, lived a life of “poverty, nonviolence, menial service” – “a kind of Oriental equivalent of Quaker ‘week-end work-camps.’ Members’ service to others

In: Brill Research Perspectives in Quaker Studies