By Miroslav Volf
In After Our Likeness, Miroslav Volf explores the connection among people and group in Christian theology. He seeks to counter the developments towards individualism in Protestant ecclesiology and provides neighborhood its due.
Read or Download After Our Likeness: The Church As the Image of the Trinity PDF
Best churches & church leadership books
Interpreting the traditional Gospel of Thomas--a Gnostic textual content supressed by means of the early church--Osho paints a portrait of Jesus that's radical and innovative, a Jesus who makes calls for that run counter to the secure and delicate individual of traditonal Christian instructing.
The Templars, the Hospitallers, the Tuetonic Knights and the Knights of the Spanish and Portuguese orders have been 'noblemen vowed to poverty, chastity and obedience, dwelling a monastic lifestyles in convents which have been even as barracks, waging conflict at the enemies of the Cross'. those army spiritual orders emerged in the course of the Crusades as Christendom's typhoon soldiers within the savage clash with Islam.
Korean pastor Paul Yonggi Cho describes his church as either the smallest and the most important on this planet. The advent of domestic telephone teams has caused not just out of the ordinary development, but in addition intimate fellowship and involvement
Additional info for After Our Likeness: The Church As the Image of the Trinity
102. See Christus Dominus 11. Cf. Ratzinger, Gemeinschaft, 41. 103. 3 below. 104. Ratzinger, Gemeinschaft, 41. So also the document of the Congregation of Faith concerning the church as communio ("Kirche," note 9). 105. 3 below. 106. 2 above. 107. Ratzinger, Das neue Volk, 95. 46 47 AFTER OUR LIKENESS Ratzinger: Communion and the Whole 3. "111 Next to transtemporality, communicability is the most important characteristic of tradition as collective memory. From this it follows, Ratzinger claims, that tradition cannot live without the bearer of tradition; the latter can only be a certain community of discourse.
This, however, presupposes that the church itself has a voice speaking both concretely and authoritatively and attesting the truth authentically. Ratzinger's argumentation here is persuasive, however, only if one decisive but not explicitly expressed premise is persuasive, namely, that whatever is not offered and given to the individual by the whole church, speaking "in the organs of faith,"141 is actually produced by the individual. If with Ratzinger one accepts the necessity of a binding, authoritative voice, who can then have this voice?
Ratzinger, "Schriftauslegung," 21. 129. See Ratzinger, "Glaubensvermittlung," 31. 51 AFTER OUR LIKENESS Ratzinger: Communion and the Whole church would take us far beyond the goal of the present critical analysis of Ratzinger's ecclesiology. I will limit myself to a brief examination of his critique with regard to the hypothetical character of exegetical results. Now, every interpretation is hypothetical, even that of church documents (as the dispute surrounding Vatican II clearly shows). The temptation here is to take refuge in the doctrine of infallibility.
After Our Likeness: The Church As the Image of the Trinity by Miroslav Volf