Gesa Elsbeth Thiessen – författare

A critical study of the concept of apostolicity emerging in patristic theology, and its significance in modern ecumenism.Apostolic, ecumenical and radical: these are the ecclesial characteristics highlighted by Gesa E. Thiessen while explaining her vision of the church. The author focuses on the meaning of each of these marks as well as on their intrinsic connections, an approach that leads her to delve deep into the history of the church, and to draw a wide span between the apostolic past and a radical perspective on the present and future ecumenical church. Apostolic and Prophetic studies the concept of apostolicity emerging in patristic theology and examines this concept as it has been developed in select Lutheran, Roman Catholic, and Anglican ecumenical documents.

A useful reference for academics and lecturers seeking quick answers to questions, or quotations-set out in chronological order, covering material typical of an undergraduate course in Theological Aesthetics.

This is a rich collection of fifteen articles by European, North American and Asian theologians who are concerned with the concept, life, unity and future of the church. It offers a wealth of broad perspectives on ecclesiology by scholars from Catholic, Protestant and Orthodox backgrounds. The first section, 'Perspectives on Ecumenical Ecclesiology', comprises reflections on postmodern ecclesiologies as well as on the development and problems concerning ecumenical methods and models of unity. The second section, 'Communion Ecclesiology and Otherness', provides some pertinent deliberations on how an ecclesiology of communion can integrate otherness. In particular, Zizioulas' communion ecclesiology is critically examined, the possibility for a retrieval of Eucharistic theology between Catholics and Orthodox is put forward, and Tillard's communion ecclesiology is appraised as offering resources for innerdenominational otherness. The final section, 'Ecclesiology in Global Contexts', considers critically the possibility of evangelical ecclesiology as an answer to ethnic impaired Christian community. The role of the (Catholic) Church and its values in Europe and vis-à-vis the European Constitution is examined. The Church of Nigeria's Constitutional Revision (2005) and its ecclesial- ecumenical implications comes into focus, and three notable concepts of unity, as developed by three Indian scholars, S.K. George, John Sadiq and Karem David, are evaluated. Finally, the Japanese diaspora in the States is appraised as a place where a particular Japanese Christian vision could emerge through the "internationalist ecclesiology" developed by Japanese Christian missionaries.

This is a rich collection of fifteen articles by European, North American and Asian theologians who are concerned with the concept, life, unity and future of the church. It offers a wealth of broad perspectives on ecclesiology by scholars from Catholic, Protestant and Orthodox backgrounds. The first section, ''Perspectives on Ecumenical Ecclesiology'', comprises reflections on postmodern ecclesiologies as well as on the development and problems concerning ecumenical methods and models of unity. The second section, ''Communion Ecclesiology and Otherness'', provides some pertinent deliberations on how an ecclesiology of communion can integrate otherness. In particular, Zizioulas'' communion ecclesiology is critically examined, the possibility for a retrieval of Eucharistic theology between Catholics and Orthodox is put forward, and Tillard''s communion ecclesiology is appraised as offering resources for innerdenominational otherness. The final section, ''Ecclesiology in Global Contexts'', considers critically the possibility of evangelical ecclesiology as an answer to ethnic impaired Christian community. The role of the (Catholic) Church and its values in Europe and vis-à-vis the European Constitution is examined. The Church of Nigeria''s Constitutional Revision (2005) and its ecclesial- ecumenical implications comes into focus, and three notable concepts of unity, as developed by three Indian scholars, S.K. George, John Sadiq and Karem David, are evaluated. Finally, the Japanese diaspora in the States is appraised as a place where a particular Japanese Christian vision could emerge through the "internationalist ecclesiology" developed by Japanese Christian missionaries.

This is a rich collection of fifteen articles by European, North American and Asian theologians who are concerned with the concept, life, unity and future of the church. It offers a wealth of broad perspectives on ecclesiology by scholars from Catholic, Protestant and Orthodox backgrounds. The first section, Perspectives on Ecumenical Ecclesiology, comprises reflections on postmodern ecclesiologies as well as on the development and problems concerning ecumenical methods and models of unity. The second section, Communion Ecclesiology and Otherness, provides some pertinent deliberations on how an ecclesiology of communion can integrate otherness. In particular, Zizioulas communion ecclesiology is critically examined, the possibility for a retrieval of Eucharistic theology between Catholics and Orthodox is put forward, and Tillard's communion ecclesiology is appraised as offering resources for innerdenominational otherness. The final section, Ecclesiology in Global Contexts, considers critically the possibility of evangelical ecclesiology as an answer to ethnic impaired Christian community.The role of the (Catholic) Church and its values in Europe and vis--vis the European Constitution is examined. The Church of Nigeria's Constitutional Revision (2005) and its ecclesial- ecumenical implications comes into focus, and three notable concepts of unity, as developed by three Indian scholars, S.K. George, John Sadiq and Karem David, are evaluated. Finally, the Japanese diaspora in the States is appraised as a place where a particular Japanese Christian vision could emerge through the internationalist ecclesiology developed by Japanese Christian missionaries.

This book is made up of a collection of texts unavailable in one volume until now, including six previously untranslated essays, from a major theologian of the twentieth century.Rahner’s numerous writings focused on the revelation of God as mystery in the world and on the human being who has an essential openness towards the transcendent. His articles reveal an empathy and a depth of insight into the relationship between theology, faith and the arts which are remarkable and may take the reader by surprise. More recently, Rahner’s contribution to the growing field of theology and the arts has been recognised by leading theologians on this subject. He asserts that theology must integrate the verbal and non-verbal arts as they are authentic means of human self-expression, of religious experience, and of God’s self-communication; and therefore they are essential sources of theology. Rahner argues that theology, understood as a person’s ‘reflexive self-expression’ about him- or herself ‘in the light of divine revelation’, cannot be regarded as complete until ‘the arts become an intrinsic moment of theology itself’.

This book is made up of a collection of texts unavailable in one volume until now, including six previously untranslated essays, from a major theologian of the twentieth century.Rahner’s numerous writings focused on the revelation of God as mystery in the world and on the human being who has an essential openness towards the transcendent. His articles reveal an empathy and a depth of insight into the relationship between theology, faith and the arts which are remarkable and may take the reader by surprise. More recently, Rahner’s contribution to the growing field of theology and the arts has been recognised by leading theologians on this subject. He asserts that theology must integrate the verbal and non-verbal arts as they are authentic means of human self-expression, of religious experience, and of God’s self-communication; and therefore they are essential sources of theology. Rahner argues that theology, understood as a person’s ‘reflexive self-expression’ about him- or herself ‘in the light of divine revelation’, cannot be regarded as complete until ‘the arts become an intrinsic moment of theology itself’.