TY  - BOOK
AU  - McGrath,Alister,ed
TI  - The Christian theology reader
SN  - 140515358X
AV  - REF BT 77 .C45 2007
PY  - 2007///
CY  - Malden, Massachusetts
PB  - Wiley Blackwell
N1  - Includes bibliographical references and index; Contents; Justin Martyr on philosophy and theology; Clement of Alexandria on philosophy and theology; Tertullian on the relation of philosophy and heresy; Augustine on philosophy and theology; The Nicene's Creed; The Apostle's Creed; Anselm of Canterbury's proof for the existence of God; Gaunilo's reply to Anselm's argument; Thomas Aquinas on proofs for the existence of God; Thomas Aquinas on the principle of analogy; William of Ockham on proofs of God's existence; Martin Luther on the theology of the cross; John Calvin on the nature of faith; The Heidelberg catechism on images of God; John Locke on the formation of the concept of God; Rene Descartes on the existence of God; Blaise Pascal on proofs for the existence of God; Blaise Pascal on the hiddenness of God; Immanuel Kant on Anselm's ontological argument; Soren Kierkegaard on Anselm's ontological argument; Soren Kierkegaard on the subjectivity of truth; The first Vatican council on faith and reason; John Henry Newman on the grounds of faith; Adolf Von Harnack on the origins of dogma; Karl Barth on the nature and task of theology; Ludwig Wittgenstein on proofs for the existence of God; Vladimir Lossky on Apophatic approaches to theology; Dietrich Bonhoeffer on God in a secular world; Paul Tillich on the method of correlation; Sallie McFague on metaphor in theology; Gustavo Gutierrez on theology as critical reflection; Brian A. Gerrish on accommodation in Calvin's theology; George Lindbeck on postliberal approaches to doctrine; Dumitru Staniloae on the nature of dogma; The sources of theology; The Muratorian fragment on the New Testament canon; Ireneus on the role of tradition; Hippolytus on typological interpretation of scripture; Clement of Alexandria on the fourfold interpretation of scripture; Tertullian on tradition and apostolic succession; Origen on the three ways of reading scripture; Cyril of Jerusalem on the role of creeds; Augustine on the literal and allegorical senses of scripture; Jerome on the role of scripture; Vincent of Lerins on the role of tradition; Bernard of Clairvaux on the allegorical sense of scripture; Stephen Langton on the moral sense of scripture; Ludolf of Saxony on reading scripture imaginatively; Jacques Lefevre d'Etaples on the senses of scripture; Martin Luther on the fourfold sense of scripture; Martin Luther on revelation in Christ; John Calvin on the natural knowledge of God; John Calvin on the relation between Old and New covenants; The Council of Trent on scripture and tradition; The Gallic confession on the canon of scripture; The Belgic confession on the book of nature; Melchior Cano on the church as interpreter of scripture; The formula of concord on scripture and the theologians; King James I on the relation of Old and New Testaments; Roberto Bellarmine on Protestant Biblical interpretation; The King James translators on biblical translation; Sir Thomas Browne on the two books of revelation; Francis White on scripture and tradition; Philip Jakob Spener on scripture and the Christian life; Nikolaus Ludwig von Zinzendorf on reason and experience; Jonathan Edwards on the beauty of creation; William Paley on the wisdom of the creation; Johann Adam Mohler on living tradition; John Henry Newman on the role of tradition; Archibald Alexander Hodge on the inspiration of  scripture; Benjamin Jowett on the interpretation of scripture; Gerard Manley Hopkins on God's grandeur in nature; Charles Gore on the relation of dogma to the New Testament; James Orr on the centrality of Revelation for Christianity; Wilhelm Herrmann on the nature of revelation; Karl Barth on revelation as God's self-disclosure; Emil Brunner on the personal nature of revelation; Rudolf Bultmann on demythologization and biblical interpretation; Karl Rahner on the authority of scripture; Phyllis Trible on feminist biblical interpretation; Donald G. Bloesch on Christological approaches to biblical hermeneutics; John Meyendorff on living tradition; James I. Packer on the nature of revelation; Thomas F. Torrance on Karl Barth's criticism of natural  theology; The catechism of the Catholic Church on scripture and tradition; The doctrine of God; Athenagoras of Athens on the Christian God; Irenaeus on the Trinity; Tertullian on creation from pre-existent matter; Origen on creation from pre-existent matter; Origen on the relation of God and evil; Origen on the suffering of God; Origen in the changelessness of God; Gegory of Nyssa on human analogies of the Trinity; Basil of Caesarea on the Work of the Holy Spirit; Gregory of Nazianzus on the Gradual Revelation of the Tirnity; Hilary of Poitiers on the Trinity; Augustine on the Trinity; Ausustine on the Relation of God and Evil; Augustine on the Holy Spirit; Epiphanius of Constantia on Sebellianism; Cyril of Alexandria on the Role of the Holy Spirit; Fulgentius of Ruspe on the Holy Spirit and Eucharist; John of Damascus on the Holy Spirit; The Eleventh Council of Toledo on the Trinity; Anselm of Canterbury on the Compassion of God; Richard of St Victor on Love within the Trinity; Alexander of Hales on the Suffering of God in Christ; Thomas Aquinas on Divine Omnipotence; Bonaventure in the Origin of Evil; Julian or Norwich on God as our Mother; William of Ockham on the Two Powers of God; Thomas a Kempis on the Limits of Trinitarian Speculation; John Owen on the Soveriegnty of God; Benedict Spinoza on the Impassibility of God; F. D. E. Schleiermacher on the Trinity; Karl Barth on the "Otherness" of God; Jurgen Moltmann on the Suffering of God; Richard Swinburne on God as Creator; Leonardo Boff on the Trinity as Good News for the Poor; Robert Jenson on the Trinity; Hans Kung on the Immutability of God; Eberhard Jungel on the Theology of Icons; Walter Kasper on the Rationaility of the Trinity; Paul Jewett on Noninclusive Langauge and the Trinity; Anne Carr of Feminism and the Maleness of God; Sarah Coakley on Social Models of the Trinity; Ignatuis of Antioch on Docetism; Irenaeus on Gnosticism in Christology; Tertullian on Patripassianism; Tertullian on the Incarnation; Novatian on the Divinity of Christ; Origen on the Two Natures of Christ; Arius on the Status of Christ; Athanasius on the Two Nature of Christ; Apollinarius of Laodicea on the Person of Christ; Gregory of Nazianzus on Apollinarianism; Theodore of Mopsuesia on the "Union of Good Pleasure"; Nestorius on the Term "Thetokos"; Cyril of Alexandria on Nestorius's Christology; Cyril of Alexandria on the Incarnation; Cyril of Alexandria on Mary as the Mother of God; Leo the Great on the Two Natures of Christ; The Chalcedonian Definition of Christian Faith (451); The Emperor Zeno on the Natures of Christ; The Monophysites on the Natures if Christ; John of Damascus on the Incarnation and Icons; Honorius of Autun on the Cause of the Incarnation; Thomas Aquinas on the Necessity of the Incarnation; Gregory Palamas on the Divine Condescension in the Incarnation; Martin Luther's Critique of Nestorianism; Francois Turrettini on the Threefold Office of Christ; Gotthold Ephraim Lessing on the "Natural Heresies" of Christianity; A. B. Rischl on the Uniqueness of Jesus Christ; Martin Kahler on the Historical Jesus; George Tyrell on the Christ of Liberal Protestantism; Albert Schweitzer on the Failure of the "Quest of the Historical Jesus"; Peter Taylor Forsyth on the Person of Christ; Ernst Troeltsch on the Faith and History; Dorothy L. Sayers on Christology and Dogma; Paul Tillich on the Dispensensability of the Historical Jesus; Wolfhart Pannenberg on the Indispensability of the Historical Jesus; Thomas F. Torrance on the Incarnation and Soteriology; Rosemary Radford Ruther on the Maleness of Christ; Daphne Hampson on the Possibility of a Feminist Christology; Morna D. Hooker on Chalcedon and the New Testament; N. T. Wright on History and Christology; Irenaeus on the " Ransom" Theory of the Atonement; Irenaeus on "Recapitulation" in Christ; Clement of Alexandria on Christ's Death as an Example of Love; Athanasius on the Death of Christ; Athanasius on the Relation of Christology and Soteriology; Pseudo-Hippolytus on the Cosmic Dimension of the Cross; Rufinys of Aquileia on the "Fish-hook" Theory of the Atonement; An Ancient Liturgy on Christ's Descent into Hell; Theodoret of Cyrrhus on the Death of Christ; Maximus of Constantinople on the Economy of Salvation; Simeon the New Theologian on Salvation as Deification; Anselm of Canterbury on the Atonement; Peter Abelard on the Love of Christ in Redemption; Hugh of St Victor on the Death of Christ; Rupert of Deutz on the Incarnation as God's Response to sin; Thomas Aquinas on the satisfaction of Christ; Nicholas Cabasilas on the death of Christ; John Calvin on the Grounds of Redemption; The Socinian Critique of the idea of Satisfaction; John Donne on the Work of Christ; George Herbert on the Death of Christ and Redemption; Charles Wesley on Salvation in Christ; F. D. E. Schleiermacher on Chirst as a Charismatic Leader; F. D. E. Schleiermacher on Christology and Soteriology; Charles Gore on the Relation of Christology and Soteriology; Hastings Rashdall on Christ as a Moral Example; James Denney on Atonement and Incarnation; Gustaf Aulen on the Classic Theory of the Atonement; Vladimir Lossky on Redemption as Deification; Bernard Lonergan on the Intelligibility of Redemption; Wolfhart Pannenberg on Soteriological Approaches to Christology; James I. Packer on Penal Substitution; Dorothee Solle on Suffering and Redemption; Colin E. Gunton on the Language of Atonement; Irenaeus on Human Progress; Tertullian on the Origin of Sin; Tertullian on Inherited Guilt; Tertullian on the Image of God; Origen on the Images of God; Origen on Inherited Sin; Lactantius on Political Aspects of the Image of God; Ambrose on the Unmerited Character of Salvation; Ambrosiaster on Original Sin; Gregory of Nyssa on Human Longing for God; Augustine on the Divine Election; Augustine on the Nature of Predestination; Augustine on Human Freedom; Augustine on Irresistible Grace and Perseverance; Pelagius on Human Responsibility; Pelagius on Human Freedom; Pelagius's Rejection of Original Sin; The Council of Carthage on Grace; The synod of Arles on Pelagianism; The Second Council of Orange on Grace and Freedom; John Scotus Eriugena on the Nature of Paradise; Hildegard of Bingen on the Creation of Man and Woman; Alan of Lille on Penitence as a Cause of Grace; Francis of Assisi on the Creation; Thomas Aquinas on the Nature of Grace; Mechthild of Magdeburg on Humanity's Longing for God; John Duns Scotus on the Immaculate Conception of Mary; Gregory of Rimini on Predestination; Gabriel Biel on Merit and Justification; Giovanni Pico della Mirandola on Human Nature; Martin Luther's Discovery of the "Righteousness of God"; Martin Luther on Justifying Faith; Martin Luther on Sin and Grace; Philip Melanchthon on Justification by Faith; John Calvin on Predestination; John Calvin on Faith and the Promises of God; John Calvin on the Concept of Justification; The Council of Trent on Justification; Theodore Beza on the Causes of Presdestination; John Donne on the Bondage of the Human Will; James Ussher on the Grounds of Assurance; The Westminster Confession of Faith on Predestination; Anne Bradstreet on Flesh and Spirit; Nikolaus Ludwig von Zinzendorf on Saving Faith; Freirdrich Christoph Oetinger on Conversion; Jonathan Edwards on Original Sin; John Wesley on Justification; Richard Watson on Regeneration and Sanctification; Emil Brunner on the Image of God; Karl Barth on Election in Christ; Emil Brunner on Barth's Doctrine of Election; Reinfold Niebuhr on Original Sin; The Second Vatican Council on Human Nature; Daphne Hampson on Feminist Approaches to Sin; Mary Hayter on Human Sexuality and the Image of God; Irenaeus on the Function of the Church; Origen on the Church and Salvation; Cyprian of Carthage on the Unity of the Church; Cyril of Jerusalem on the Catholocity of the Church; Petillian of Cirta on the Purity of Ministers; Augustine on the Mixed Nature of the Church; Leo the Great on Minitry within the Church; Innocent III on the Church and State; Thomas Aquinas on the Catholicity of  the Church; Boniface VIII on Papal Primacy: Unam Sanctam; Jan Hus on the Church; Martin Luther on the Marks of the Church; Martin Luther on Priests and Laity; Philip Melanchton on the Nature of Catholicity; Sebastian Franck on the True Church; The Fisr Helvetic Confession on the Nature of the Church; John Calvin on the Marks of the Church; John Owen on the Nature of a Gospel Church; F. D. E. Schleiermacher on the Church as a Fellowship of Believers; The First Vatican Council on Papal Primacy in the Church; Henry Barclay Swete on the Apostolicity of the Church; The Barmen Confession on the Identity of the Church; Yves Congar on the Heirarchy of the Church; The Second Vatican Council on the Nature of the Church; John D. Zizioulas on Local and Universal Churches; Leonardo Boff on the Nature of Local Churches; Avery Dulles on the Meanings of "Catholicity"; Stanley Hauerwas on the Importance of the Church; Clement of Alexandria on Faith as Feeding on Christ; Clement of Alexandria on the Results of Baptism; Cyprian of Cathage on Heretical Baptism; Cyril of Jerusalem on the Meaning of Baptism; Cyril of Jerusalem on the Body and Blood of Christ; Hilary of Poitiers on the Effects of Baptism; Augustine on Donatist Approaches to the Sacraments; Augustine on the "Right to Baptize"; John of Damascus on the Holy Spirit and Eucharist; Paschasius Radbertus on the Real Presence; Ratanmus of Corbie on the Real Presence; Candidus of Fulda on "This is My Body"; Lunfranc of Bec on the Mystery of the Sacrament; Hugh of St Victor on the Definition of a Sacrament; Peter Lombard on the Definition of a Sacrament; Thomas Aquinas on Transubstantiation; Martin Luther on the Number of Sacraments; Martin Luther on the Doctrine of Transubstantiation; Martin Luther on the Bread and Wine as a Testament; Martin Luther on Baptism; Philip Melanchthon on Sacramental Signs; Kornelius Hendriks Hoen on "This is  My Body"; Huldrych Zwingli on "This is My Body"; Huldrych Zwingli on the Nature of Sacraments; The First Helvetic Confession on the Efficacy of the Sacraments; John Calvin on the Nature of Sacraments; Martin Bucer on the  Sacraments; The Council of Trent on Transubstantiation; Theodore Beza on Sacramental Signs; John Wesley on the Eucharist and Salvation; The Second Vatican Council on the Eucharist; Edwards Schillebeeckx on Understanding the Real Presence; The World Council of Churches on Baptism; Alexander Schmemann on the Eucharist; John Paul II on the Eucharist as a Sign of Hope; Justin Matyr on Christianity before Christ; Ludwig Feuerbach on the Origens of Religion; Karl Marx on Feuebach's Views on Religion; Karl Barth on Christianity and Religion; C. S. Lewis on the Myth in Christianity and Other Faiths; Karl Rahner on Christianity and the Non-Christian Religions; The Second Vatican Council on Non-Christian Religions; Clark Pinnock on Pluralist and Christology; John Hick on Complementary Pluralism; C. S. song on the Cross and the Lotus; John B. Cobb Jr. on Religious Pluralism; Lesslie Newbigin on the Gospel in a Pluralist Culture; Irenaeus on the Final Restoration of Creation; Theophilus of Antioch on Conditional Immortality; Tertullian on Hell and Heaven; Tertullian on the Millennium; Origen on the Resurrection Body; Methodius of Olympus on the Resurrection; Cyril Of Jerusalem on Prayers for the Dead; Gregory of Nyssa on the Resurrection Body; John Chrysostom on Prayers for the  Dead; Augustine on the Christian Hope; Gregory the Great on Purgatory; Peter Lombard on the Appearance of Humanity in Heaven; Benedict XII on Seeing God in Heaven Catherine of Genoa on Purgatory; John Donne on the Resurrection; Jeremy Taylor on Death and Heaven; Jonathan Edwards on the Reality of Hell; John Wesley on Universal Restoration; Rudolf Bultmann on the Existential Interpretation of Eschatology; Helmut Thielicke on Etnics and Eschatology; Richard Bauckham on Jurgen Moltmann's Eschatology; Hans Urs von Balthasar on Hell; Gabriel Fackre on the Last Things; Philip E. Hughes on Everlasting Death; Kathryn Tanner on Eternal Life
ER  -