John Behr – författare

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. In exploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him. The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John's Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ's own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that 'incarnation' is not an event now in the past, but the embodiment of God in those who follow Christ in the present. The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

This book provides a full, contextual study of St Irenaeus of Lyons, the first great theologian of the Christian tradition. John Behr sets Irenaeus both within his own context of the second century, a fundamental period for the formation of Christian identity, elaborating the distinction between orthodoxy and heresy and expounding a comprehensive theological vision, and also within our own contemporary context, in which these issues are very much alive again. Againstthe commonly-held position that ''orthodoxy'' was established by excluding others, the ''heretics'', Behr argues that it was the self-chosen separation of the heretics that provided the occasion for those who remained together to clarify the lineaments of their faith in a church that was catholic byvirtue of embracing different voices in a symphony of many voices and whose chief architect was Irenaeus, who, as befits his name, urged peace and toleration.The first chapter explores Irenaeus'' background in Asia Minor, as a disciple of Polycarp of Smyrna, his activity in Gaul, and his involvement with the Christian communities in Rome. The theological and institutional significance of his interventions is made clear by tracing the coalescence of the initially fractionated communities in Rome into a united body over the first two centuries.The second chapter provides a full examination of Irenaeus'' surviving writings, concentrating especially on the literary and rhetorical structure of his five books Against the Heresies, his ''refutation and overthrowal'' of his opponents in the first two books, and his establishing a framework for articulating orthodoxy.The final chapter explores the theological vision of Irenaeus itself, on its own terms rather than the categories of later dogmatic theology, grounded in an apostolic reading of Scripture and presenting a vibrant and vigorous account of the diachronic and synchronic economy or plan of God, seen through the work of Christ which reveals how the Hands of God have been at work from the beginning, fashioning the creature, made from mud and animated with a breath of life, into his own image andlikeness, vivified by the Holy Spirit, to become a ''living human being, the glory of God''.

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. Inexploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him.The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John''s Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ''s own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that ''incarnation'' is not an eventnow in the past, but the embodiment of God in those who follow Christ in the present.The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. Inexploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him.The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John''s Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ''s own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that ''incarnation'' is not an eventnow in the past, but the embodiment of God in those who follow Christ in the present.The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

This book presents the first modern critical edition of the work of Gregory of Nyssa, On the Human Image of God (formerly known as On the Making of Man, De hominis opificio) and the first English translation since the nineteenth century. This treatise is one of the most important of Gregory's texts. Paralleling the structure of Plato's Timaeus, Gregory's work begins by offering two analyses of the human being. The first presents the human being as the culmination of the ascent made by nature through the various levels of life, and as made, body and soul, in the image of God. The second considers why this is not immediately apparent, the need for time to be able to grow, individually and collectively, to this status, as the body of Christ, the image of God, and the role of sexuality within this growth. The third part of the work brings both analyses together, to see the same movement in the life-span of each person. The extensive introduction provided in this volume examines the philosophical and theological background of Gregory's text, beginning with Anaxagoras, Plato (the Timaeus), Philo, and Origen, and also compares aspects of Gregory's work with that of Irenaeus of Lyons and Maximos the Confessor.

This book presents the first modern critical edition of the work of Gregory of Nyssa, On the Human Image of God (formerly known as On the Making of Man, De hominis opificio) and the first English translation since the nineteenth century. This treatise is one of the most important of Gregory''s texts. Paralleling the structure of Plato''s Timaeus, Gregory''s work begins by offering two analyses of the human being. The first presents the human being as the culmination of the ascent made by nature through the various levels of life, and as made, body and soul, in the image of God. The second considers why this is not immediately apparent, the need for time to be able to grow, individually and collectively, to this status, as the body of Christ, the image of God, and the role of sexuality within this growth. The third part of the work brings both analyses together, to see the same movement in the life-span of each person. The extensive introduction provided in this volume examines the philosophical and theological background of Gregory''s text, beginning with Anaxagoras, Plato (the Timaeus), Philo, and Origen, and also compares aspects of Gregory''s work with that of Irenaeus of Lyons and Maximos the Confessor.

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth's contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume I focuses on a variety of topics in Patristics, or early Christian studies. In these essays, Louth discusses early Christian thinkers from the early second century through to Photios of Constantinople in the east (in the tenth century) and Thomas Aquinas in the west (in the thirteenth century). Constant figures who appear at the heart of these volumes are Maximos the Confessor (c.580 - 662) and John of Damascus (676-749).

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth's contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume II collects essays on a variety of theological topics, arranged chronologically, showing the development of Louth's thought since 1978. Throughout this collection the nature of 'theology', as it is understood within Orthodox tradition, is a constant concern. These essays offer distinctive reflections on categories -- such as 'development of doctrine' -- that have become foundational in modern western thought but which must be viewed rather differently from an Orthodox perspective. The legacy of modern Russian Orthodox thought -- especially the key figures of the twentieth century Russian diaspora -- is under constant consideration, and forms a constant dialogue partner.

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth''s contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume I focuses on a variety of topics in Patristics, or early Christian studies. In these essays, Louth discusses early Christian thinkers from the early second century through to Photios of Constantinople in the east (in the tenth century) and Thomas Aquinas in the west (in the thirteenth century). Constant figures who appear at the heart of these volumes are Maximos the Confessor (c.580 - 662) and John of Damascus (676-749).

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth''s contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume I focuses on a variety of topics in Patristics, or early Christian studies. In these essays, Louth discusses early Christian thinkers from the early second century through to Photios of Constantinople in the east (in the tenth century) and Thomas Aquinas in the west (in the thirteenth century). Constant figures who appear at the heart of these volumes are Maximos the Confessor (c.580 - 662) and John of Damascus (676-749).

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth''s contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume II collects essays on a variety of theological topics, arranged chronologically, showing the development of Louth''s thought since 1978. Throughout this collection the nature of ''theology'', as it is understood within Orthodox tradition, is a constant concern. These essays offer distinctive reflections on categories -- such as ''development of doctrine'' -- that have become foundational in modern western thought but which must be viewed rather differently from an Orthodox perspective. The legacy of modern Russian Orthodox thought -- especially the key figures of the twentieth century Russian diaspora -- is under constant consideration, and forms a constant dialogue partner.

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth''s contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes.Volume II collects essays on a variety of theological topics, arranged chronologically, showing the development of Louth''s thought since 1978. Throughout this collection the nature of ''theology'', as it is understood within Orthodox tradition, is a constant concern. These essays offer distinctive reflections on categories -- such as ''development of doctrine'' -- that have become foundational in modern western thought but which must be viewed rather differently from an Orthodox perspective. The legacy of modern Russian Orthodox thought -- especially the key figures of the twentieth century Russian diaspora -- is under constant consideration, and forms a constant dialogue partner.

This book presents the first modern critical edition of the work of Gregory of Nyssa, On the Human Image of God (formerly known as On the Making of Man, De hominis opificio) and the first English translation since the nineteenth century. This treatise is one of the most important of Gregory's texts. Paralleling the structure of Plato's Timaeus, Gregory's work begins by offering two analyses of the human being. The first presents the human being as the culmination of the ascent made by nature through the various levels of life, and as made, body and soul, in the image of God. The second considers why this is not immediately apparent, the need for time to be able to grow, individually and collectively, to this status, as the body of Christ, the image of God, and the role of sexuality within this growth. The third part of the work brings both analyses together, to see the same movement in the life-span of each person. The extensive introduction provided in this volume examines the philosophical and theological background of Gregory's text, beginning with Anaxagoras, Plato (the Timaeus), Philo, and Origen, and also compares aspects of Gregory's work with that of Irenaeus of Lyons and Maximos the Confessor.

This book examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring these writings from within their own theological perspectives, Dr Behr also offers a theological critique of the prevailing approach to the asceticism of Late Antiquity. Writing before monasticism became the dominant paradigm of Christian asceticism, Irenaeus and Clement afford fascinating glimpses of alternative approaches. For Irenaeus, asceticism is the expression of man living the life of God in all dimensions of the body, that which is most characteristically human and in the image of God. Human existence as a physical being includes sexuality as a permanent part of the framework within which males and females grow towards God. In contrast, Clement depicts asceticism as man's attempt at a godlike life to protect the rational element, that which is distinctively human and in the image of God, from any possible disturbance and threat, or from the vulnerability of dependency, especially of a physical or sexual nature. Here human sexuality is strictly limited by the finality of procreation and abandoned in the resurrection. By paying careful attention to these two writers, Dr Behr offers challenging material for the continuing task of understanding ourselves as human beings.

This is a landmark work, providing the first complete collection of the remaining excerpts from the writings of Diodore of Tarsus and Theodore of Mopsuestia together with a ground-breaking study of the controversy regarding the person of Christ that raged from the fourth to the sixth century, and which still divides the Christian Church. Destroyed after their condemnation, all that remains of the dogmatic writings of Diodore and Theodore are the passages quoted by their supporters and opponents. John Behr brings together all these excerpts, from the time of Theodore's death until his condemnation at the Second Council of Constantinople (553)-- including newly-edited Syriac texts (from florilegium in Cod. Add. 12156, and the fragmentary remains of Theodore's On the Incarnation in Cod. Add. 14669) and many translated for the first time--and examines their interrelationship, to determine who was borrowing from whom, locating the source of the polemic with Cyril of Alexandria. On the basis of this textual work, Behr presents a historical and theological analysis that completely revises the picture of these 'Antiochenes' and the controversy regarding them. Twentieth-century scholarship often found these two 'Antiochenes' sympathetic characters for their aversion to allegory and their concern for the 'historical Jesus', and regarded their condemnation as an unfortunate incident motivated by desire for retaliation amidst 'Neo-Chalcedonian' advances in Christology. This study shows how, grounded in the ecclesial and theological strife that had already beset Antioch for over a century, Diodore and Theodore, in opposition to Julian the Apostate and Apollinarius, were led to separate the New Testament from the Old and 'the man' from the Word of God, resulting in a very limited understanding of Incarnation and circumscribing the importance of the Passion. The result is a comprehensive and cogent account of the controversy, both Christological and exegetical together, of the early fifth century, the way it stemmed from earlier tensions and continued through the Councils of Ephesus, Chalcedon, and Constantinople II.

Asceticism and Anthropology in Irenaeus and Clement examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring these writings from within their own theological perspectives, John Behr also offers a theological critique of the prevailing approach to the asceticism of Late Antiquity. Writing before monasticism became the dominant paradigm of Christian asceticism, Irenaeus and Clement afford fascinating glimpses of alternative approaches. For Irenaeus, asceticism is the expression of man living the life of God in all dimensions of the body, that which is most characteristically human and in the image of God. Human existence as a physical being includes sexuality as a permanent part of the framework within which males and females grow towards God. In contrast, Clement depicts asceticism as man's attempt at a godlike life to protect the rational element, that which is distinctively human and in the image of God, from any possible disturbance and threat, or from the vulnerability of dependency, especially of a physical or sexual nature. Here human sexuality is strictly limited by the finality of procreation and abandoned in the resurrection. By paying careful attention to these two writers, Behr offers challenging material for the continuing task of understanding ourselves as human beings.

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. In exploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him.The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John's Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ's own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that 'incarnation' is not an event now in the past, but the embodiment of God in those who follow Christ in the present. The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

On First Principles by Origen of Alexandria, written around 220-230 AD, is one of the most important and contentious works of early Christianity. It provoked controversy when written, provoked further debate when translated into Latin by Rufinus in the fourth century, and was the subject, together with its author, of condemnation in the sixth century. As a result, the work no longer survives intact in the original Greek. We only have the complete work in the Latin translation of Rufinus,

This book provides a full, contextual study of St Irenaeus of Lyons, the first great theologian of the Christian tradition. John Behr sets Irenaeus both within his own context of the second century, a fundamental period for the formation of Christian identity, elaborating the distinction between orthodoxy and heresy and expounding a comprehensive theological vision, and also within our own contemporary context, in which these issues are very much alive again. Against the commonly-held position that 'orthodoxy' was established by excluding others, the 'heretics', Behr argues that it was the self-chosen separation of the heretics that provided the occasion for those who remained together to clarify the lineaments of their faith in a church that was catholic by virtue of embracing different voices in a symphony of many voices and whose chief architect was Irenaeus, who, as befits his name, urged peace and toleration.The first chapter explores Irenaeus' background in Asia Minor, as a disciple of Polycarp of Smyrna, his activity in Gaul, and his involvement with the Christian communities in Rome. The theological and institutional significance of his interventions is made clear by tracing the coalescence of the initially fractionated communities in Rome into a united body over the first two centuries.The second chapter provides a full examination of Irenaeus' surviving writings, concentrating especially on the literary and rhetorical structure of his five books Against the Heresies, his 'refutation and overthrowal' of his opponents in the first two books, and his establishing a framework for articulating orthodoxy.The final chapter explores the theological vision of Irenaeus itself, on its own terms rather than the categories of later dogmatic theology, grounded in an apostolic reading of Scripture and presenting a vibrant and vigorous account of the diachronic and synchronic economy or plan of God, seen through the work of Christ which reveals how the Hands of God have been at work from the beginning, fashioning the creature, made from mud and animated with a breath of life, into his own image and likeness, vivified by the Holy Spirit, to become a 'living human being, the glory of God'.

This book provides a full, contextual study of St Irenaeus of Lyons, the first great theologian of the Christian tradition. John Behr sets Irenaeus both within his own context of the second century, a fundamental period for the formation of Christian identity, elaborating the distinction between orthodoxy and heresy and expounding a comprehensive theological vision, and also within our own contemporary context, in which these issues are very much alive again. Against the commonly-held position that 'orthodoxy' was established by excluding others, the 'heretics', Behr argues that it was the self-chosen separation of the heretics that provided the occasion for those who remained together to clarify the lineaments of their faith in a church that was catholic by virtue of embracing different voices in a symphony of many voices and whose chief architect was Irenaeus, who, as befits his name, urged peace and toleration.The first chapter explores Irenaeus' background in Asia Minor, as a disciple of Polycarp of Smyrna, his activity in Gaul, and his involvement with the Christian communities in Rome. The theological and institutional significance of his interventions is made clear by tracing the coalescence of the initially fractionated communities in Rome into a united body over the first two centuries.The second chapter provides a full examination of Irenaeus' surviving writings, concentrating especially on the literary and rhetorical structure of his five books Against the Heresies, his 'refutation and overthrowal' of his opponents in the first two books, and his establishing a framework for articulating orthodoxy.The final chapter explores the theological vision of Irenaeus itself, on its own terms rather than the categories of later dogmatic theology, grounded in an apostolic reading of Scripture and presenting a vibrant and vigorous account of the diachronic and synchronic economy or plan of God, seen through the work of Christ which reveals how the Hands of God have been at work from the beginning, fashioning the creature, made from mud and animated with a breath of life, into his own image and likeness, vivified by the Holy Spirit, to become a 'living human being, the glory of God'.

This is a landmark work, providing the first complete collection of the remaining excerpts from the writings of Diodore of Tarsus and Theodore of Mopsuestia together with a ground-breaking study of the controversy regarding the person of Christ that raged from the fourth to the sixth century, and which still divides the Christian Church. Destroyed after their condemnation, all that remains of the dogmatic writings of Diodore and Theodore are the passages quoted by their supporters and opponents. John Behr brings together all these excerpts, from the time of Theodore's death until his condemnation at the Second Council of Constantinople (553) - including newly-edited Syriac texts (from florilegium in Cod. Add. 12156, and the fragmentary remains of Theodore's On the Incarnation in Cod. Add. 14669) and many translated for the first time - and examines their interrelationship, to determine who was borrowing from whom, locating the source of the polemic with Cyril of Alexandria. On the basis of this textual work, Behr presents a historical and theological analysis that completely revises the picture of these 'Antiochenes' and the controversy regarding them. Twentieth-century scholarship often found these two 'Antiochenes' sympathetic characters for their aversion to allegory and their concern for the 'historical Jesus', and regarded their condemnation as an unfortunate incident motivated by desire for retaliation amidst 'Neo-Chalcedonian' advances in Christology. This study shows how, grounded in the ecclesial and theological strife that had already beset Antioch for over a century, Diodore and Theodore, in opposition to Julian the Apostate and Apollinarius, were led to separate the New Testament from the Old and 'the man' from the Word of God, resulting in a very limited understanding of Incarnation and circumscribing the importance of the Passion. The result is a comprehensive and cogent account of the controversy, both Christological and exegetical together, of the early fifth century, the way it stemmed from earlier tensions and continued through the Councils of Ephesus, Chalcedon, and Constantinople II.

The relation between life and death is a subject of perennial relevance for all human beings, and indeed, the whole world and the entire universe, in as much as, according to the saying of ancient Greek philosophy, all things that come into being pass away. Yet it is also a topic of increasing complexity, for life and death now appear to be more intertwined than previously or commonly thought. Moreover, the relation between life and death is also one of increasing urgency, as through the twin phenomena of an increase in longevity unprecedented in human history and the rendering of death, dying, and the dead person all but invisible, people living in the industrialized and post-industrialized Western world of today have lost touch with the reality of death. This radically new situation, and predicament, has implications - medical, ethical, economic, philosophical, and, not least, theological - that have barely begun to be addressed. This volume gathers together essays by a distinguished and diverse group of scientists, theologians, philosophers, and health practitioners, originally presented in a symposium sponsored by the John Templeton Foundation.