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Carregando... Christian Doctrine and Modern Culture (Since 1700): 5 (Volume 5) (edição: 1991)de Jaroslav Pelikan (Autor)
Informações da ObraThe Christian Tradition: A History of the Development of Doctrine, Volume 5: Christian Doctrine and Modern Culture (since 1700) de Jaroslav Pelikan
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Registre-se no LibraryThing tpara descobrir se gostará deste livro. Ainda não há conversas na Discussão sobre este livro. This is the fifth and final installment in Pelikan's magisterial series on the history of Christian doctrine. This volume as all previous volumes is well-researched and masterfully written. The author clearly has a broad understanding of the issues which he discusses. Unfortunately the last volume is a bit disappointing. Pelikan does well with the topics he chooses to discuss-- matters of unity over the past century, issues of belief in God, the value of tradition, and so on and so forth, but in so doing almost entirely abandons discussion of many of the previous lines of thought that were put forth in previous volumes. Furthermore, American doctrinal developments are passed over in almost complete silence. It is recognized that the amount of ground to cover over the past 300 years is vast, yet in the end, I was hoping for more about what was already discussed. Regardless, still an excellent work that is worthy of consideration. sem resenhas | adicionar uma resenha
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Jaroslav Pelikan begins this volume with the crisis of orthodoxy that confronted all Christian denominations by the beginning of the eighteenth century and continues through the twentieth century in its particular concerns with ecumenism. The modern period in the history of Christian doctrine, Pelikan demonstrates, may be defined as the time when doctrines that had been assumed more than debated for most of Christian history were themselves called into question: the idea of revelation, the uniqueness of Christ, the authority of Scripture, the expectation of life after death, even the very transcendence of God. "Knowledge of the immense intellectual effort invested in the construction of the edifice of Christian doctrine by the best minds of each successive generation is worth having. And there can hardly be a more lucid, readable and genial guide to it than this marvellous work."—Economist "This volume, like the series which it brings to a triumphant conclusion, may be unreservedly recommended as the best one-stop introduction currently available to its subject."—Alister E. McGrath, Times Higher Education Supplement "Professor Pelikan's series marks a significant departure, and in him we have at last a master teacher."—Marjorie O'Rourke Boyle, Commonweal "Pelikan's book marks not only the end of a dazzling scholarly effort but the end of an era as well. There is reason to suppose that nothing quite like it will be tried again."—Harvey Cox, Washington Post Book World Não foram encontradas descrições de bibliotecas. |
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Google Books — Carregando... GênerosClassificação decimal de Dewey (CDD)230.09Religions Christian doctrinal theology Christianity, Christian theology Doctrinal Dogmatics - Theology Biography And HistoryClassificação da Biblioteca do Congresso dos E.U.A. (LCC)AvaliaçãoMédia:
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The breadth of Pelikan's learning is extraordinary. Chapter 6 it titled "The Sobornost of the Body of Christ." One may think of chapter titles as metaphors or generalizations devoted to common themes, but I admit that there was nothing about "sobornost" that resonated with any of my education to date, Christian or otherwise. Shame on me, it would seem. The following is typical Pelikan:
"A sign of [Eastern Orthodoxy's] increasing influence was the adoption, as almost a technical term, of the Russian word "sobornost" by Western theologians of many linguistic and denominational traditions. The term "sobornaja" had been -- if not, as Aleksej Chomjakov claimed, already in the usage of Cyril and Methodius, "the apostles to the Slavs," then at least as early as the eleventh century -- the Old Church Slavonic rendering of "catholic" in the Nicene Creed; use of the word "sobor" for the church councils to which Eastern Orthodoxy assigned authority in the church helped to make the term a way of distinguishing Eastern ecclesiology from both the "papal monarchy" of Roman Catholicism and the "sola Scriptura" of Protestantism. "Sobornost" in this sense entered the vocabulary and the thought world of the West just as, for reasons that lay in the political and cultural upheavals of the modern era, Western Christianity, whether Roman Catholic or Anglican or Protestant, was, throughout the twentieth century, rediscovering the Christian East, whether Slavic or Greek or Near Eastern, within much of which the nineteenth century had been a period of such intense ecclesiological renewal" (287-288).
Now you know.
If there is a criticism of Pelikan, it is this simultaneous density and prolixity that is characteristic of much of his writing. It does not make for easy reading. But it is rewarding. Maugham said "to write simply is as difficult as to be good": while that may be true, it must also then be true that there is more than one measure of goodness.
Credo unam sanctam catholicam et apostolicam eccelsiam: "I believe in one holy catholic and apostolic church." These familiar words from the Nicene creed, echoed in the Apostle's Creed, are appropriate bookends for Pelikan's thoughts on the subject. But after 1500 pages, he's not done: I can now read his Credo, which is devoted to explicating the history of these creeds. ( )