Both Alexander Schmemann and Joseph Ratzinger insist that the human person remains shrouded in mystery without God’s self-disclosure in the person of Jesus Christ. Like us, Jesus lived in a particular time and location, and therefore time and temporality must be part of the ontological question of what it means to be a human person. Yet, Jesus, the one who has time for us, ascended to the Father, and the bride of Christ awaits his return, and therefore time and temporality are conditioned by the eschatological. With this in mind, the ontological question of personhood and temporality is a question that concerns eschatology: how does eschatology shape personhood? Bringing together Schmemann and Ratzinger in a theological dialogue for the first time, this book explores their respective approaches and answers to the aforementioned question. While the two theologians share much in common, it is only Ratzinger’s relational ontological approach that, by being consistently relational from top to bottom, consistently preserves the meaningfulness of temporal existence.

Everywhere, Tradition is collapsing. Local fundamentalist reactions - hailed by some as evidence that 'God is back' - cannot hope to stem the flood. In our time, Don Cupitt says, religion is no longer about gaining immortality, or the forgiveness of our sins: it is about becoming reconciled to our life’s transience, to time and death.

Building on recent engagements with Barth in the area of theologies of religion, Karl Barth and Comparative Theology inaugurates a new conversation between Barth’s theology and comparative theology. Each essay brings Barth into conversation with theological claims from other religious traditions for the purpose of modeling deep learning across religious borders from a Barthian perspective. For each tradition, two Barth-influenced theologians offer focused engagements of Barth with the tradition’s respective themes and figures, and a response from a theologian from that tradition then follows. With these surprising and stirringly creative exchanges, Karl Barth and Comparative Theology promises to open up new trajectories for comparative theology. Contributors: Chris Boesel, Francis X. Clooney, Christian T. Collins Winn, Victor Ezigbo, James Farwell, Tim Hartman, S. Mark Heim, Paul Knitter, Pan-chiu Lai, Martha L. Moore-Keish, Peter Ochs, Marc Pugliese, Joshua Ralston, Anantanand Rambachan, Randi Rashkover, Kurt Richardson, Mun’im Sirry, John Sheveland, Nimi Wariboko

True Worship of the Undivided Church as used in the Celtic Orthodox Christian Church. Lorrha-Stowe Missal: (Mass or Divine Liturgy), Baptism and Chrismation, Anointing of Sick, Confession, Antiphonary of Bangor, Hours of Prayer of the Day and Night, Hours of Holy and Great Friday, Cross Vigil, Paschal Liturgy, Mass of the Holy Cross and Adoration, Mass of St. Patrick, Traditio of St. Ambrose, Hymns: Gallican Hymn of St. Hilary, Apostles' Forty-fold Kyrie, Deers-Cry, Paschal Hymns, Abecedarian Hymns:, Altus Prosator by St. Colum cille, Audite omnes for St. Patrick, Litanies, Visitation of the Sick, Departure, Wake, Funeral, Burial, Lectionary through the Year, Complete Psalter, Notes, Creeds, Desert Meditations on Virtues and Faults.

The central contention of Christian faith is that in the incarnation the eternal Word or Logos of God himself has taken flesh, so becoming for us the image of the invisible God. Our humanity itself is lived out in a constant to-ing and fro-ing between materiality and immateriality. Approaching different aspects of two distinct movements between the image and the word, in the incarnation and in the dynamics of human existence itself, Trevor Hart presents a clearer understanding of each and explores the juxtapositions with the other.

A presentation of both an introduction to Judaism and an analysis of its essence in the light of the Holocaust and the creation of the state of Israel, written by a contemporary American philosopher. It begins with the religious situation of the contemporary Jew, and covers topics such as anti-Semitism, Zionism, and the relationship between Judaism and other religions.

Winner of Grawemeyer Award In this remarkable and timely work - in many ways the culmination of his systematic theology - world-renowned theologian Jurgen Moltmann stands Christian eschatology on its head. Moltmann rejects the traditional approach, which focuses on the End, an apocalyptic finale, as a kind of Christian search for the "final solution." He centers instead on hope and God's promise of new creation for all things. "Christian eschatology," he says, "is the remembered hope of the raising of the crucified Christ, so it talks about beginning afresh in the deadly end." Yet Moltmann's novel framework, deeply informed by Jewish and messianic thought, also fosters rich and creative insights into the perennially nettling questions of eschatology: Are there eternal life and personal identity after death? How is one to think of heaven, hell, and purgatory? What are the historical and cosmological dimensions of Christian hope? What are its social and political implications. In a heartbreakingly fragile and fragment world, Moltmann's comprehensive eschatology surveys the Christian vista, bravely envisioning our "horizons of expectation" for personal, social, even cosmic transformation in God.