Liturgy Politics And Salvation

Ramsey employs a new method for the analysis of symbolic behaviors to reveal the relations between political and religious engagement and cultural change at a crucial moment in the development of the French nation."--BOOK JACKET.

This book introduces Liturgico-Political Theology, whose bedrock is the reality of the Paschal Mystery of Christ and the fruit it has borne for humanity: salvation. It presents this embrace of theology, liturgy and politics as part of the effects of the Christ Jesus won for humanity in His victorious death on Good Friday. It reiterates the inseparable connection between liturgy and life, in a way that liturgical celebrations do not leave those who take part passive and inactive persons. Hence, proceeding through an hermeneutic study of liturgical orations of various Masses as presented in the Roman Missal, the underlining messages and tasks given to political leaders in particular, and public servants in general, are articulated. They come to realize that the ultimate goal of politicking, is to emulate the selflessness of Jesus in serving humanity.

This book introduces Liturgico-Political Theology, whose bedrock is the reality of the Paschal Mystery of Christ and the fruit it has borne for humanity: salvation. It presents this embrace of theology, liturgy and politics as part of the effects of the Christ Jesus won for humanity in His victorious death on Good Friday. It reiterates the inseparable connection between liturgy and life, in a way that liturgical celebrations do not leave those who take part passive and inactive persons. Hence, proceeding through an hermeneutic study of liturgical orations of various Masses as presented in the Roman Missal, the underlining messages and tasks given to political leaders in particular, and public servants in general, are articulated. They come to realize that the ultimate goal of politicking, is to emulate the selflessness of Jesus in serving humanity.

This Is the Night is a work of "liturgical theology," understood as a theology inspired or informed by the liturgies of Christian Holy Week. In the context of modernity in crisis, it is an attempt to think with the principal liturgies of the "PaschalTriduum" - Maundy Thursday, Good Friday, and the Great Vigil of Easter - about human suffering. The author works from an analysis of the structure of the Christian paschal liturgies to offer an account of suffering that is more compassionate and honest than that of western modernity. Moreover, this account is the theoretical correlate of an ethic performed by the paschal liturgies: their structure and rhythm give rise not only to an account of suffering and its remedy, but to a compassionate practice into which Christians are called. In both the philosophical and the popular imagination, modernity is a context in which "progress" is the defining human telos. Because of this commitment to progress, modernity is often allergic to the concrete pain and horror of suffering. Modernity sidelines suffering as an unfortunate but necessary moment in the course of human progress, not infrequently because it is a byproduct of our "progress" - our technical mastery of nature and leadership of global capitalization. In this context, suffering is more a concept than an existential fact or experience. Yet downplaying human suffering in this way creates even greater suffering, by anesthetizing us to its effect on human beings. Some of the critics of modernity also criticize Christianity as a religious version of the modern myth of progress, or even as its very source. Inspired in part by the political theology of Johann Metz and by the liturgical scholarship of Don Saliers, Robert Taft, and others, the author argues instead that in the liturgies of Holy Week, the passion, death, and resurrection of Christ form a context in which Christians recognize human suffering not as an unfortunate moment on the way to salvation but as the very field of God's saving activity. That divine activity is saving precisely as we enter into it by practice. To be saved - to enter into an abundant and vigorous human life - is to become a priestly people, orienting ourselves toward suffering in the same way that Jesus Christ did, facing it with courage where necessary and resisting its ravages where possible.

A generation of young Christians are weary of the political legacy they've inherited and hungry for a better approach. They're tired of seeing their faith tied to political battles they didn't start, and they're frustrated by the failures of leaders they thought they could trust. Kaitlyn Schiess grew up in this landscape, and understands it from the inside. Spiritual formation, and particularly a focus on formative practices, are experiencing a renaissance in Christian thinking—but these ideas are not often applied to the political sphere. In The Liturgy of Politics, Schiess shows that the church's politics are shaped by its habits and practices even when it's unaware of them. Schiess insists that the way out of our political morass is first to recognize the formative power of the political forces all around us, and then to recover historic Christian practices that shape us according to the truth of the gospel.

This major contribution to Pauline scholarship by a widely-respected New Testament scholar is the culmination of over forty years of teaching on Paul. Brendan Byrne demonstrates that topics often discussed in Pauline studies and Christian theology go astray when the significance of the last judgment falls from view. Offering a fresh Catholic perspective that engages with centuries of Protestant interpretation, this book recaptures the significance of the motif of the last judgment for the interpretation of Paul.

This is the fifth annual volume of the remarkably popular journal of biblical theology edited by Scott Hahn and his St. Paul Center for Biblical Theology. This volume features important new works by Hahn, Brant Pitre, Matthew Levering, and Robert Barron, among others. The issue explores the biblical themes of Church and state; idolatry and power; religion and violence; worship and sacrifice; the Kingdom of God; and the Eucharist. Highlights include Hahn's new essay on the prophetic historiography of 1 and 2 Chronicles; and Pitre's essay on Jesus, the Messianic Banquet, and the Kingdom of God. The journal, which always seeks to reprint classic texts alongside groundbreaking new works, this time includes a new translation of St. Thomas Aquinas' Lectures on 2 Thessaloniansthe first time this work has been translated into English. Also included are an influential work by Louis Bouyer on Satan and Christ in the New Testament and Early Tradition. The volume concludes with a classic homily by Cardinal Joseph Ratzinger, now Pope Benedict XVI on the morality of exile.

A stunning reexamination of one of the essential tenets of Christian belief from one of the most provocative and admired writers on religion today “A scathing, vigorous, eloquent attack on those who hold that that there is such a thing as eternal damnation.”—Karen Kilby, Commonweal The great fourth-century church father Basil of Caesarea once observed that, in his time, most Christians believed that hell was not everlasting, and that all would eventually attain salvation. But today, this view is no longer prevalent within Christian communities. In this momentous book, David Bentley Hart makes the case that nearly two millennia of dogmatic tradition have misled readers on the crucial matter of universal salvation. On the basis of the earliest Christian writings, theological tradition, scripture, and logic, Hart argues that if God is the good creator of all, he is the savior of all, without fail. And if he is not the savior of all, the Kingdom is only a dream, and creation something considerably worse than a nightmare. But it is not so. There is no such thing as eternal damnation; all will be saved. With great rhetorical power, wit, and emotional range, Hart offers a new perspective on one of Christianity’s most important themes.