Edward Farley – författare

Here is an absorbing and exceptionally perceptive account of how deep symbols or words of power (which tend to be a culture''s normaltive language) have undergone diminishment in a contemporary postmodern society. Edward Farley explains that such diminishment does not necessarily imply their demise since traces of these symbols remain and invite their rethinking.Two introductory chapters spell out the character and prospect of deep symbols in postmodern society. Then follow five chapters, each of which considers a particular deep symbol: tradition, obligation (duty), reality, law, and hope. A concluding chapter shows the structural entanglement of these symbols with each other and their relation to the sacred and the interhuman.From the opening chapter- "Words of power, that is, deep and enduring symbols that shape the values of a society and guide the life of faith, morality, and action are subject to powerful forces of discreditation and even disenchantment. If this is so, we must find ways to recover their power or live without them."Edward Farley is Professor of Theology at Vanderbilt University and the author of many books, including Good and Evil: Interpreting a Human Condition.

Practicing Gospel is a collection of four new and eight previously published essays on the subjects of practical theology, homiletics and worship, Christian education, and pastoral care. Edward Farley offers a more faithful approach to the tasks of ministry for seminarians and pastors too often tempted to equate pastoral care with popular psychology, good preaching with snappy public speaking, or Christian education with flashy curriculum. By holding theology and practice in an inescapable partnership, Farley rightly re-focuses the church's life on its proper object and subject--a mysterious transforming God.

An outstanding group of authors address the structure of theological education using different avenues of approach. Each writer describes and frames a theological response to a major feature of the contemporary scene. The contributors look at events and movements that shape the organization of theological studies, including a review of black religion, feminism, practical theology, and liberation movements. They explore interrelating issues such as social ethics, seminary and university education, and historical consciousness.

How do particular world situations impact preaching? How does a preacher use the gospel and Scripture to speak to those situations? This volume, in honor of homiletician David Buttrick, explores the complex and important relationships between world, gospel, and Scripture and their relevance for preaching theology.This book is for those seeking thoughtful and challenging new ways to approach the preaching task now and into the twenty-first century.

'Aesthetics' and 'theological aesthetics' usually imply a focus on questions about the arts and how faith or religion relates to the arts; only the final pages of this work take up that problem. The central theme of this book is that of beauty. Farley employs a new typology of western texts on beauty and a theological analysis of the image of God and redemption to counter the centuries-long tendency to ignore or marginalize beauty and the aesthetic as part of the life of faith. Studying the interpretation of beauty in ancient Greece, eighteenth-century England, the work of Jonathan Edwards, and nineteenth and twentieth-century philosophies of human self-transcendence, the author explores whether Christian existence, the life of faith, and the ethical exclude or require an aesthetic dimension in the sense of beauty. The work will be of particular interest to those interested in Christian theology, ethics, and religion and the arts.

'Aesthetics' and 'theological aesthetics' usually imply a focus on questions about the arts and how faith or religion relates to the arts; only the final pages of this work take up that problem. The central theme of this book is that of beauty. Farley employs a new typology of western texts on beauty and a theological analysis of the image of God and redemption to counter the centuries-long tendency to ignore or marginalize beauty and the aesthetic as part of the life of faith. Studying the interpretation of beauty in ancient Greece, eighteenth-century England, the work of Jonathan Edwards, and nineteenth and twentieth-century philosophies of human self-transcendence, the author explores whether Christian existence, the life of faith, and the ethical exclude or require an aesthetic dimension in the sense of beauty. The work will be of particular interest to those interested in Christian theology, ethics, and religion and the arts.

''Aesthetics'' and ''theological aesthetics'' usually imply a focus on questions about the arts and how faith or religion relates to the arts; only the final pages of this work take up that problem. The central theme of this book is that of beauty. Farley employs a new typology of western texts on beauty and a theological analysis of the image of God and redemption to counter the centuries-long tendency to ignore or marginalize beauty and the aesthetic as part of the life of faith. Studying the interpretation of beauty in ancient Greece, eighteenth-century England, the work of Jonathan Edwards, and nineteenth and twentieth-century philosophies of human self-transcendence, the author explores whether Christian existence, the life of faith, and the ethical exclude or require an aesthetic dimension in the sense of beauty. The work will be of particular interest to those interested in Christian theology, ethics, and religion and the arts.

''Aesthetics'' and ''theological aesthetics'' usually imply a focus on questions about the arts and how faith or religion relates to the arts; only the final pages of this work take up that problem. The central theme of this book is that of beauty. Farley employs a new typology of western texts on beauty and a theological analysis of the image of God and redemption to counter the centuries-long tendency to ignore or marginalize beauty and the aesthetic as part of the life of faith. Studying the interpretation of beauty in ancient Greece, eighteenth-century England, the work of Jonathan Edwards, and nineteenth and twentieth-century philosophies of human self-transcendence, the author explores whether Christian existence, the life of faith, and the ethical exclude or require an aesthetic dimension in the sense of beauty. The work will be of particular interest to those interested in Christian theology, ethics, and religion and the arts.