Although the position is for which it argues was hardly new, having already taken shape in several of his theological essays written during the 1920s, it is nevertheless the classic formulation of this position and as such incomparable in the Bultmann corpus.

    Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion.Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another," but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.Is there any hope of embracing our enemies? Of opening the door to reconciliation? Miroslav Volf, a Yale University theologian, has won the 2002 Louisville Grawemeyer Award in Religion for his book, Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Abingdon, 1996). Volf argues that exclusion of people who are alien or different is among the most intractable problems in the world today. He writes, It may not be too much to claim that the future of our world will depend on how we deal with identity and difference. The issue is urgent. The ghettos and battlefields throughout the world in the living rooms, in inner cities, or on the mountain ranges testify indisputably to its importance. A Croatian by birth, Volf takes as a starting point for his analysis the recent civil war and ethnic cleansing in the former Yugoslavia, but he readily finds other examples of cultural, ethnic, and racial conflict to illustrate his points. And, since September 11, one can scarcely help but plug the new world players into his incisive descriptions of the dynamics of interethnic and international strife.Exclusion happens, Volf argues, wherever impenetrable barriers are set up that prevent a creative encounter with the other. It is easy to assume that exclusion is the problem or practice of barbarians who live over there, but Volf persuades us that exclusion is all too often our practice here as well. Modern western societies, including American society, typically recite their histories as narratives of inclusion, and Volf celebrates the truth in these narratives. But he points out that these narratives conveniently omit certain groups who disturb the integrity of their happy ending plots. Therefore such narratives of inclusion invite long and gruesome counter-narratives of exclusion the brutal histories of slavery and of the decimation of Native American populations come readily to mind, but more current examples could also be found.Most proposed solutions to the problem of exclusion have focused on social arrangements what kind of society ought we to create in order to accommodate individual or communal difference? Volf focuses, rather, on what kind of selves we need to be in order to live in harmony with others. In addressing the topic, Volf stresses the social implications of divine self-giving. The Christian scriptures attest that God does not abandon the godless to their evil, but gives of Godself to bring them into communion. We are called to do likewise whoever our enemies and whoever we may be. The divine mandate to embrace as God has embraced is summarized in Paul’s injunction to the Romans: Welcome one another, therefore, just as Christ has welcomed you (Romans 15:7).Susan R. Garrett, Coordinator of the Religion Award, said that the Grawemeyer selection committee praised Volf s book on many counts. These included its profound interpretation of certain pivotal passages of Scripture and its brilliant engagement with contemporary theology, philosophy, critical theory, and feminist theory. Volf s focus is not on social strategies or programs but, rather, on showing us new ways to understand ourselves and our relation to our enemies. He helps us to imagine new possibilities for living against violence, injustice, and deception. Garrett added that, although addressed primarily to Christians, Volf's theological statement opens itself to religious pluralism by upholding the importance of different religious and cultural traditions for the formation of personal and group identity. The call to embrace the other is never a call to remake the other into one s own image. Volf who had just delivered a lecture on the topic of Exclusion and Embrace at a prayer breakfast for the United Nations when the first hijacked plane hit the World Trade Center will present a lecture and receive his award in Louisville during the first week of April, 2002.The annual Religion Award, which includes a cash prize of $200,000, is given jointly by Louisville Presbyterian Theological Seminary and the University of Louisville to the authors or originators of creative works that contribute significantly to an understanding of the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity, or meaning, either individually or in community. The Grawemeyer awards given also by the University of Louisville in the fields of musical composition, education, psychology, and world order honor the virtue of accessibility: works chosen for the awards must be comprehensible to thinking persons who are not specialists in the various fields."

    Explores the challenges, the rewards, the call, and the possibilities of integrating a sincere inner life with an active life of engagement with the pain of the world.

    According to Webster, God's holiness is known not in his simple transcendence but in his gracious and free relationship to his people. Such holiness finds an echo in the holiness of the Christian community, especially in worship and witness, and in the life of the individual disciple.Profound yet readily accessible to a wide range of readers, Webster's Holiness offers an ideal entry into reflection on the Christian God.

    Bryan Stone, however, argues that evangelism is the duty and call of the entire church as a body of witness. Evangelism after Christendom explores what it means to understand and put to work evangelism as a rich practice of the church, grounding evangelism in the stories of Israel, Jesus, and the Apostles. This thorough treatment is marked by an astute sensitivity to the ways in which Christian evangelism has in the past been practiced violently, intentionally or unintentionally. Pointing to exemplars both Protestant and Catholic, Stone shows pastors, professors, and students how evangelism can work nonviolently.

    This book helps readers match who they are--their unique spiritual gifts, passions, temperament, talents, and leadership style--with the ministry area for which God designed them. A practical guide, it takes dedicated Christians step by step through the process of reaching their full potential for Christ's kingdom. This new edition of Maximizing Your Effectiveness puts multiple tools, inventories, and worksheets in the hands of readers to empower them to minister according to God's unique design and purpose for their lives.

    The awareness of sin used to be our shadow. Christians hated sin, feared it, fled from it--and grieved over it. But the shadow of sin has now dimmed in our consciousness. Even preachers, who once got visibly angry over a congregation's sin, now speak of sin in a mumble.Cornelius Plantinga pulls the ancient doctrine of sin out of mothballs and presents it to contemporary readers in clear language, drawing from a wide range of books, films, and other cultural resources. In smoothly flowing prose Plantinga describes how sin corrupts what is good and how such corruption spreads. He discusses the parasitic quality of sin and the ironies and pretenses generated by this quality. He examines the relation of sin to folly and addiction. He describes two classic "postures" or movements of sin -- attack and flight. And in an epilogue he reminds us that whatever we say about sin also sharpens our eye for the beauty of grace.

    This volume examines God and Creation in a way that will enlighten and instruct.

    Each chapter covers a specific facet of this doctrine and also has study questions accompanying each chapter making this an accessible introduction to the doctrine of divine impassibility for lay people in the Church.

    We profess it in our creed. We're taught that to bury and pray for the dead are corporal and spiritual works of mercy. We honor the dead in our Liturgy through the Rite of Christian burial. We do all of this, and more, because when Jesus Christ took on flesh for the salvation of our souls he also bestowed great dignity on our bodies. In Hope to Die: The Christian Meaning of Death and the Resurrection of the Body, Scott Hahn explores the significance of death and burial from a Catholic perspective. The promise of the bodily resurrection brings into focus the need for the dignified care of our bodies at the hour of death. Unpacking both Scripture and Catholic teaching, Hope to Die reminds us that we are destined for glorification on the last day.Our bodies have been made by a God who loves us. Even in death, those bodies point to the mystery of our salvation.

    Many are looking to spirituality as a means of disengaging from this life--to experience the transcendent or discover personal wholeness. On the other hand, much of popular Christian thought seems to be about avoiding the corruption of the world by being pious and following the rules. But Jesus offers a radical model for living. As the Incarnate One who dwelt among us to accomplish the mission of God, he teaches us how to dwell in the world for the sake of the world. If we are to become like him, we must learn what it means to live out this missional spirituality in the places we dwell. What does a Christian life deeply rooted in the logic of the Incarnation look like? Missional teacher and pastor Barry Jones shares his vision for authentic Christian spirituality focused on becoming more like Jesus. We dwell in a specific place and time in history, with unique bodies and in a world for which God has great purposes of redemption. This presence in the world should lead us to pattern our lives after the life of Jesus who was a boundary breaker, a shalom-maker, a people-keeper, and a wounded-healer. Jesus' life shows us what it looks like to be fully human, to be whole and holy . . . to be in the world and not of the world, to live passionately for the world and not protectively withdrawn from it, says Jones. Allowing the logic of the Incarnation to inform our vision of the spiritual life corrects the tendency toward a self-oriented pursuit of transcendence or a negative spirituality of behavior modification and disengagement from the world. Including practical suggestions for real-life application and questions for discussion, Jones describes living a missional life from a place of deep connection with and dependence on God. Not only must we have a clear and compelling vision of the life we want to live, but we must also cultivate the spiritual disciplines necessary to live out our vision in the specific contexts of day-to-day life. We need a renewed vision of Christian spirituality that leads us to be conformed into the image of Christ who dwelt with us for us.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.

    In this brilliant study (his best-known and most controversial), he opposes the Marxist concept of dialectical materialism and its view that change takes place through "the struggle of opposites." Instead, he relates the rise of a capitalist economy to the Puritan determination to work out anxiety over salvation or damnation by performing good deeds — an effort that ultimately discouraged belief in predestination and encouraged capitalism. Weber's classic study has long been required reading in college and advanced high school social studies classrooms.

    On the contrary, all the symbols used in biblical religion drive inescapably toward the philosophical quest for being. An important statement of a great theologian's position, this book presents an eloquent plea for the essential function of philosophy in religious thought.

    A highly-readable, one-volume introduction placing the entire New Testament and early Christianity in its original context, it is the only such work by distinguished scholar and author N. T. (Tom) Wright.An ideal guide for students, The New Testament in Its World addresses the many difficult questions faced by those studying early Christianity. Both large and small, these questions include:What is the purpose of the New Testament?What was the first-century understanding of the kingdom?What is the real meaning of the resurrection in its original context?What really were the Gospels?Who was Paul and why are his letters so controversial?As twenty-first-century people, how do we recover the excitement of what it was like to live as Christians in the first or second centuries?In short, The New Testament in Its World brings together decades of ground-breaking research, writing, and teaching into one volume that will open readers' eyes to the larger world of the New Testament. It presents the New Testament books as historical, literary, and social phenomena located in the world of Second Temple Judaism, amidst Greco-Roman politics and culture, and within early Christianity. Written for both classroom and personal use, the benefits of The New Testament in Its World include:A distillation of the life work of N. T. Wright on the New Testament with input from Michael BirdHistorical context that situates Jesus and the early church within the history, culture, and religion of Second Temple Judaism and the Greco-Roman worldMajor sections on the historical Jesus, the resurrection of Jesus, and Paul's chronology and theologySurveys of each New Testament book that discuss their significance, critical topics like authorship and date, and that provide commentary on contents along with implications for the Christian lifeUp-to-date discussions of textual criticism and the canonization of the New TestamentA concluding chapter dedicated to living the story of the New TestamentAvailable Video and Workbook companion resources to enhance learning and experience the world of the New TestamentIllustrated with visually rich pictures, maps, charts, diagrams, and artwork; plentiful sidebars provide additional explanations and insights