Christianity Commons^™

Transformative Dimensions Within Wesley’S Understanding Of Christian Perfection, Irv Brendlinger

Faculty Publications - George Fox School of Theology

After seeing four of Wesley's foundational assumptions, we shall look briefly at his description of Christian Perfection and then develop transformative dimensions within Christian Perfection.

The Means Of Grace: Wesley's Mediation Between Naturalism And Mysticism, Kevin Twain Lowery

Faculty Scholarship – Theology

John Wesley believed that the grace of God is offered freely to human beings and is not merited. However, Wesley taught that there are means of grace that, when utilized, avail the grace of God to us in greater degrees. Although we do not earn God’s grace, we must engage in particular practices if we expect God to act in our behalf, because God has chosen to work through natural means. This paper outlines the way that this doctrine represents a mediating position between naturalism and mysticism and identifies several implications that can be made from this view of grace.

¿Casus Confessionus? La Globalización Neoliberal Y Nuestra Confesión De Fe, Guillermo C. Hansen

Faculty Publications

No abstract provided.

2004 - 86th Annual Bible Lectureship, "Come To The Water", Abilene Christian University, Abilene Christian University

Lectureship and Summit Programs

No abstract provided.

"What The Wind Said" The Call Of Poetry, Center For Catholic Studies, Seton Hall University

Center for Catholic Studies Faculty Seminars and Core Curriculum Seminars

No abstract provided.

On Locating Disaster, Brad Kallenberg

Religious Studies Faculty Publications

Imagine a man, unknown to you, standing in your backyard calmly clasping and unclasping his hands three times each hour. If we ask "What is he doing?" we would not likely be satisfied with these words: "He's clasping his hands three times per hour." There is something unnerving about the whole scene, not only because we cannot comprehend the point of clasping one's hands three times per hour; we want to know, "What's he doing in my back yard?"

There is a similarly unnerving quality about the description of the Columbia disaster as posed by the case study. By it …

The Strange New World In The Church: A Review Essay Of 'With The Grain Of The Universe' By Stanley Hauerwas, Brad Kallenberg

Religious Studies Faculty Publications

Hauerwas's refusal to translate the argument displayed in With the Grain of the Universe (his recent Gifford Lectures) into language that "anyone" can understand is itself part of the argument. Consequently, readers will not understand what Hauerwas is up to until they have attained fluency in the peculiar language that has epitomized three decades of Hauerwas's scholarship. Such fluency is not easily gained. Nevertheless, in this review essay, I situate Hauerwas's baffling language against the backdrop of his corpus to show at least this much: With the Grain of the Universe transforms natural theology into "witness." In the end, my …

Praying For Understanding: Reading Anselm Through Wittgenstein, Brad Kallenberg

Religious Studies Faculty Publications

If Wittgenstein is correct to assert that practice gives words their sense, then it is logically possible that an understanding of the ontological "argument" Anselm presents in Proslogion requires some level of practical participation in prayer. A close inspection of Anselm's historical context shows that the conceptual distance we stand from him may be too great to be overcome by mere spectatorship. Rather, participation in this case likely requires of the modern reader a reproduction of Anselm's conduct in prayer. If so, Anselm's case falsifies, and thus warrants our resistance of, the commonly presumed disconnect between knowledge and practice.

Fresh …

Paradise Lost And The Concept Of Creation, Kent Lehnhof

English Faculty Articles and Research

On his visit to Eden, Raphael informs Adam and Eve that the universe was not created ex nihilo but rather de deo: everything was fashioned from out of the singular substance of God. This consubstantial connection to God proves universally ennobling by conferring upon each existent a divine origin and a divine composition. Milton's materialist monism, however, prevents him from participating in orthodox ideas of God that differentiate deity from all else on the basis of a divine ousia unique to him. Unable to locate God's divinity in a material difference, Milton sets God off from every other existent on …