Gabrielle Thomas – författare

What do we need to learn and receive from the other to help us address challenges or wounds in our own tradition? That is the key question asked in what has come to be known as ‘receptive ecumenism’. And nowhere is this question more pressing and pertinent than in women’s experiences within the church.Based on qualitative research from five focus groups, 'For the Good of the Church' expose the difficulties women face when they work in a church – sexism, unfulfilled vocation, and abuse of power and privilege, as well as the wide range of gifts and skills which women bring in light of these.The second part of the book continues to draw on the particular wounds and gifts, which arise in the focus groups. Specific case studies are used to identify gifts of theology, practice, experience, vocation and power. Against negative prognoses of an ‘ecumenical winter’, Gabrielle Thomas reveals how radically different theological and ecclesiological perspectives can be a space for learning and receiving gifts for the well-being of the whole Church.

What do we need to learn and receive from the other to help us address challenges or wounds in our own tradition? That is the key question asked in what has come to be known as ‘receptive ecumenism’. And nowhere is this question more pressing and pertinent than in women’s experiences within the church.Based on qualitative research from five focus groups, ''For the Good of the Church'' expose the difficulties women face when they work in a church – sexism, unfulfilled vocation, and abuse of power and privilege, as well as the wide range of gifts and skills which women bring in light of these.The second part of the book continues to draw on the particular wounds and gifts, which arise in the focus groups. Specific case studies are used to identify gifts of theology, practice, experience, vocation and power.Against negative prognoses of an ‘ecumenical winter’, Gabrielle Thomas reveals how radically different theological and ecclesiological perspectives can be a space for learning and receiving gifts for the well-being of the whole Church.

In The Problem of the Devil in Cappadocian Thought, Gabrielle Thomas questions the popular assumption that the devil served as the primary explanation for evil, sin, and suffering as early Christians grappled with all that is wrong in the world. Interrogating the status of the devil in the teachings of the Cappadocians - Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa, and Macrina the Younger - she identifies their points of agreement, that the devil is a fallen angel, and disagreement, notably how Christ defeated him, his continued existence, and his ultimate end. In her investigation, Thomas engages fourth-century Christian thought in conversation with ancient philosophy, ancient history, classics, and biblical studies. She demonstrates how the Cappadocians negotiated myriad philosophical, theological, and spiritual problems with the devil. Thomas argues that the devil is not simply a strategy for explaining the problem of evil. Rather, the devil himself is the problem.

In The Problem of the Devil in Cappadocian Thought, Gabrielle Thomas questions the popular assumption that the devil served as the primary explanation for evil, sin, and suffering as early Christians grappled with all that is wrong in the world. Interrogating the status of the devil in the teachings of the Cappadocians - Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa, and Macrina the Younger - she identifies their points of agreement, that the devil is a fallen angel, and disagreement, notably how Christ defeated him, his continued existence, and his ultimate end. In her investigation, Thomas engages fourth-century Christian thought in conversation with ancient philosophy, ancient history, classics, and biblical studies. She demonstrates how the Cappadocians negotiated myriad philosophical, theological, and spiritual problems with the devil. Thomas argues that the devil is not simply a strategy for explaining the problem of evil. Rather, the devil himself is the problem.

Gregory of Nazianzus, known best for his Christology and Trinitarian doctrine, presents an incomparable vision of the image of God. In this book, Gabrielle Thomas offers a close analysis of his writings and demonstrates how Nazianzen depicts both the nature and experience of the image of God throughout his corpus. She argues that Nazianzen's vision of the human person as an image of God is best understood in light of biblical and extra-biblical themes. To establish the breadth of his approach, Thomas analyzes the image of God against the backdrop of Nazianzen's beliefs about Christology, Pneumatology, creation, sin, spiritual warfare, ethics, and theosis. Interpreted accordingly, Nazianzen offers a dynamic and multifaceted account of the image of God, which has serious implications both for Cappadocian studies and contemporary theological anthropology.

Gregory of Nazianzus, known best for his Christology and Trinitarian doctrine, presents an incomparable vision of the image of God. In this book, Gabrielle Thomas offers a close analysis of his writings and demonstrates how Nazianzen depicts both the nature and experience of the image of God throughout his corpus. She argues that Nazianzen''s vision of the human person as an image of God is best understood in light of biblical and extra-biblical themes. To establish the breadth of his approach, Thomas analyzes the image of God against the backdrop of Nazianzen''s beliefs about Christology, Pneumatology, creation, sin, spiritual warfare, ethics, and theosis. Interpreted accordingly, Nazianzen offers a dynamic and multifaceted account of the image of God, which has serious implications both for Cappadocian studies and contemporary theological anthropology.

Gregory of Nazianzus, known best for his Christology and Trinitarian doctrine, presents an incomparable vision of the image of God. In this book, Gabrielle Thomas offers a close analysis of his writings and demonstrates how Nazianzen depicts both the nature and experience of the image of God throughout his corpus. She argues that Nazianzen''s vision of the human person as an image of God is best understood in light of biblical and extra-biblical themes. To establish the breadth of his approach, Thomas analyzes the image of God against the backdrop of Nazianzen''s beliefs about Christology, Pneumatology, creation, sin, spiritual warfare, ethics, and theosis. Interpreted accordingly, Nazianzen offers a dynamic and multifaceted account of the image of God, which has serious implications both for Cappadocian studies and contemporary theological anthropology.

Gregory of Nazianzus, known best for his Christology and Trinitarian doctrine, presents an incomparable vision of the image of God. In this book, Gabrielle Thomas offers a close analysis of his writings and demonstrates how Nazianzen depicts both the nature and experience of the image of God throughout his corpus. She argues that Nazianzen's vision of the human person as an image of God is best understood in light of biblical and extra-biblical themes. To establish the breadth of his approach, Thomas analyzes the image of God against the backdrop of Nazianzen's beliefs about Christology, Pneumatology, creation, sin, spiritual warfare, ethics, and theosis. Interpreted accordingly, Nazianzen offers a dynamic and multifaceted account of the image of God, which has serious implications both for Cappadocian studies and contemporary theological anthropology.

Contributing Authors:Fr. John BehrDr Spyridoula Athanasopoulou-KypriouDr. Dionysios SklirisFr. Andrew LouthDr Mary CunninghamMet Kallistos WareRev Dr Sarah Hinlicky WilsonDr Kyriaki Karidoyanes FitzGeraldDr Carrie Frederick FrostDr Paul LadouceurLuis Josue SalesThis book--a collaborative, international initiative, involving academic theologians and practitioners--invites the reader into a conversation about the ordination of women in the Orthodox Church. It explores questions relating to the significance of being human, Eve's curse, sexed bodies, the place of Mary, the nature of priesthood, the role of the deacon, and the task of being a priest in the twenty-first century. The reflections move across three main areas of discussion: issues of theological anthropology, particular questions pertaining to the priesthood and the diaconate, and contemporary practices. In each area the implications for ordaining women in the Orthodox Church today are explored.