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  • av Jeffrey S. Lamp
    1 175,-

    Geoliturgy and Ecological Crisis: The Spiritual Practice of Caring for Creation examines sources and select practices within Christian tradition-Scripture, the Nicene Creed, the Eucharist, and fasting-from an ecological perspective in order to develop a practical spirituality for living in an ecologically responsible way in the world. This spirituality, which Jeffrey S. Lamp labels Geoliturgy, describes a way to read the Bible ecologically and to understand the doctrinal content of the Nicene Creed in ecological terms. Lamp then examines the Eucharist and fasting as liturgical and devotional practices that form the structure of a spirituality that extends from church services into the daily lives of the faithful. The resulting vision of this study is the reclamation of the biblical mandate for human beings to function as benevolent priestly co-rulers with God in creation to prepare creation to become the dwelling place of God.

  • - Tactical Considerations for Reading the Bible Ecologically
    av Jeffrey S. Lamp
    1 425,-

    Reading Green: Tactical Considerations for Reading the Bible Ecologically operates on the premise that the Bible itself does not directly address the current ecological crisis and that expecting it to do so is anachronistic, for there was no ecological crisis on the agendas of biblical authors as they penned their works.

  • av Jeffrey S. Lamp
    325,-

    Applying an ecological hermeneutic developed in the Consultation on Ecological Hermeneutics of the Society of Biblical Literature, and in conjunction with intertextual and theological hermeneutics, Jeffrey Lamp creatively reads the Letter to the Hebrews from the perspective of Earth. The author of Hebrews engages in an extended argument that reinterprets features of the old covenant in terms of the Son in order to demonstrate that the new covenant instituted by the Son is superior to the old. In such an argument, the voice of Earth is understandably absent. The author of the letter is frequently understood as denigrating the temporal order, of which the old covenant is a part, while praising the eternal order, of which the new covenant is a part. An ecological reading of Hebrews demonstrates that, despite the rhetorical concerns of the author, embedded in the argument are textual clues, derived primarily from the christological affirmations of the argumentation, connecting Hebrews with the larger biblical concern for the integrity and care of the created order.

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