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Lädt ... Jesus for the Non Religious (2007)511 | 11 | 47,701 |
(4.03) | 2 | Writing from his prison cell in Nazi Germany in 1945 Dietrich Bonhoeffer, a young German theologian, sketched a vision of what he called "religionless Christianity." In this book, John Shelby Spong puts flesh onto the bare bones of Bonhoeffer's radical thought. The result is a strikingly new and different portrait of Jesus of Nazareth--a Jesus for the non-religious. Spong challenges much of the traditional understanding that has for so long surrounded the Jesus of history, from the tale of his miraculous birth to a virgin, to the account of his cosmic ascension into the sky at the end of his life. Spong questions the historicity of the ideas that Jesus was born in Bethlehem, that he had twelve disciples, and that the miracle stories were meant to be descriptions of supernatural events. He also speaks directly to those contemporary critics of Christianity who call God a "delusion" and who write letters to a "Christian nation" and describe how Christianity has become evil and destructive. Spong invites his readers to look at Jesus through the lens of both the Jewish scriptures and the liturgical life of the first-century synagogue. Dismissing the dispute about Jesus' nature that consumed the church's leadership for the first 500 years of Christian history as irrelevant, Spong proposes a new way of understanding the divinity of Christ: as the ultimate dimension of a fulfilled humanity. Traditional Christians who still cling to dated concepts of the past will not be comfortable with this book; however, skeptics of the twenty-first century will not be quite so certain that dismissing Jesus is the correct pathway to walk. Jesus for the Non-Religious may be the book that finally brings the pious and the secular into a meaningful dialogue, opening the door to a living Christianity in the post-Christian world.… (mehr) |
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Die Informationen stammen von der englischen "Wissenswertes"-Seite. Ändern, um den Eintrag der eigenen Sprache anzupassen. Dedicated to:
Katharine Shelby Catlett John Baldwin Catlett III John Lanier Hylton Lydia Ann Hylton Katherine Elaine Barney Colin David Barney
Grandchildren of great promise and integrity in whose hands the world seems full of hope.
John Shelby Sprong Christine Mary Sprong | |
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Die Informationen stammen von der englischen "Wissenswertes"-Seite. Ändern, um den Eintrag der eigenen Sprache anzupassen. Ah, Jesus! | |
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Die Informationen stammen von der englischen "Wissenswertes"-Seite. Ändern, um den Eintrag der eigenen Sprache anzupassen. Critical biblical scholarship, having now passed through several generations, forms the frame of reference in which the Christian academy works, dramatically separating the Bible from the assumptions held by the average pew-sitters in our various churches. Yet the clergy, trained for the most part in the academy, seem to join a conspiracy of silence to suppress this knowledge when they become pastors, fearful that if the average pew-sitter learned the content of the real debate, his or her faith would be destroyed – and with it, more importantly, his or her support for institutional Christianity. (Preface xi-xii, (HarperCollins, 2007)) People have developed a remarkable ability to rationalize the evidence and thus to explain why God did did not intervene when the verdict goes the other way. God gets credit for the cure. Something else gets blamed for the death or unwelcome outcome. (Chap.7, p. 75, (HarperCollins, 2007)) My sense is that neither Vatican II nor the radical Protestant theologians went nearly far enough to reach their goals. Unable to escape their criticism of what Christianity had become, they never got around to spelling out what Christianity might evolve into being. My hope is to move to that place where they were not able to go. I am too deeplly drawn to the mystery of God not to do so. (Chap. 12, p.136, (HarperCollins, 2007)) There are growing numbers of people in the Christian church today who know that they cannot continue to pretend that these images have credibility without encountering problems of integrity. They no longer want their religious life to be life a game of charades. (Chap. 21, p.228, (HarperCollins, 2007)) It is my conviction that the essence of the Christian gospel can be summed up in words attributed to Jesus in the Fourth Gospel: “I have come that they might have life and have it abundantly” (10:10). (Chap. 21, p.229, (HarperCollins, 2007)) I observe first that for some nineteen hundred years institutional Christianity lived comfortably with prejudices based on gender, race, and sexual orientation. With the emergence of the twentieth century, however, Christianity started to fade precipitously, beginning in Europe and spreading to the United States. Power shifted dramatically from institutional Christianity to a rising, vigorous, secular humanism. It was this secular spirit that proceeded to rout the prejudices with which Christianity has accommodated itself for so long. This enabled the twentieth century to become the most dramatic century in human history for the rise of human rights. (Chap. 21, p.229, (HarperCollins, 2007)) | |
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▾Literaturhinweise Literaturhinweise zu diesem Werk aus externen Quellen. Wikipedia auf Englisch (2)▾Buchbeschreibungen Writing from his prison cell in Nazi Germany in 1945 Dietrich Bonhoeffer, a young German theologian, sketched a vision of what he called "religionless Christianity." In this book, John Shelby Spong puts flesh onto the bare bones of Bonhoeffer's radical thought. The result is a strikingly new and different portrait of Jesus of Nazareth--a Jesus for the non-religious. Spong challenges much of the traditional understanding that has for so long surrounded the Jesus of history, from the tale of his miraculous birth to a virgin, to the account of his cosmic ascension into the sky at the end of his life. Spong questions the historicity of the ideas that Jesus was born in Bethlehem, that he had twelve disciples, and that the miracle stories were meant to be descriptions of supernatural events. He also speaks directly to those contemporary critics of Christianity who call God a "delusion" and who write letters to a "Christian nation" and describe how Christianity has become evil and destructive. Spong invites his readers to look at Jesus through the lens of both the Jewish scriptures and the liturgical life of the first-century synagogue. Dismissing the dispute about Jesus' nature that consumed the church's leadership for the first 500 years of Christian history as irrelevant, Spong proposes a new way of understanding the divinity of Christ: as the ultimate dimension of a fulfilled humanity. Traditional Christians who still cling to dated concepts of the past will not be comfortable with this book; however, skeptics of the twenty-first century will not be quite so certain that dismissing Jesus is the correct pathway to walk. Jesus for the Non-Religious may be the book that finally brings the pious and the secular into a meaningful dialogue, opening the door to a living Christianity in the post-Christian world. ▾Bibliotheksbeschreibungen Keine Bibliotheksbeschreibungen gefunden. ▾Beschreibung von LibraryThing-Mitgliedern
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