Judith Wolfe – författare

How can we live truthfully in a world riddled with ambiguity, contradiction, and clashing viewpoints? We make sense of the world imaginatively, resolving ambiguous and incomplete impressions into distinct forms and wholes. But the images, objects, words, and even lives of which we make sense in this way always have more or other possible meanings. Judith Wolfe argues that faith gives us courage both to shape our world creatively, and reverently to let things be more than we can imagine. Drawing on complementary materials from literature, psychology, art, and philosophy, her remarkable book demonstrates that Christian theology offers a potent way of imagining the world even as it brings us to the limits of our capacity to imagine. In revealing the significance of unseen depths - of what does not yet make sense to us, and the incomplete - Wolfe characterizes faith as trust in God that surpasses all imagination.

For thirty years, the Oxford C.S. Lewis Society has met weekly in the medieval colleges of the University of Oxford. During that time, it has hosted as speakers nearly all those still living who were associated with the Inklings--the Oxford literary circle led by C.S. Lewis--, as well as authors and thinkers of a prominence that nears Lewis's own.C.S. Lewis and His Circle offers the reader a chance to join this unique group. Roger White has worked with Society past-presidents Brendan and Judith Wolfe to select the best unpublished talks, which are here made available to the public for the first time. They exemplify the best of traditional academic essays, thoughtful memoirs, and informal reminiscences about C.S. Lewis and his circle. The reader will re-imagine Lewis's Cosmic Trilogy with former Archbishop of Canterbury Rowan Williams; read philosopher Elizabeth Anscombe's final word on Lewis's arguments for Christianity; hear the Reverend Peter Bide's memories of marrying Lewis and Joy Davidman in an Oxford hospital; and learn about Lewis's Narnia Chronicles from his former secretary.Representing the finest of both personal and scholarly engagement with C.S. Lewis and the Inklings, the talks collected here set a new tone for engagement with this iconic Oxford literary circle--a tone close to Lewis's own Oxford-bred sharpness and wryness, seasoned with good humor and genuine affection for C.S. Lewis and his circle.

For over thirty years, the Oxford C. S. Lewis Society has met weekly in the medieval colleges of the University of Oxford. During that time, it has hosted as speakers nearly all those still living who were associated with the Inklings-the Oxford literary circle led by C. S. Lewis--as well as authors and thinkers of a prominence that nears Lewis''s own.C. S. Lewis and His Circle offers the reader a chance to join this unique group. Roger White has worked with Society past presidents Brendan and Judith Wolfe to select the most important talks, which are here made available to the wider public for the first time. They exemplify the best of traditional academic essays, thoughtful memoirs, and informal reminiscences about C. S. Lewis and his circle. The reader will reimagine Lewis''s Cosmic Trilogy with former Archbishop of Canterbury Rowan Williams, read philosopher Elizabeth Anscombe''s final word on Lewis''s arguments for Christianity, hear the Reverend Peter Bide''s memories of marrying Lewis and Joy Davidman in an Oxford hospital, and learn about Lewis''s Narnia Chronicles from his former secretary.Representing the finest of both personal and scholarly engagement with C. S. Lewis and the Inklings, the talks collected here set a new tone for engagement with this iconic Oxford literary circle--a tone close to Lewis''s own Oxford--bred sharpness and wryness, seasoned with good humor and genuine affection for C. S. Lewis and his circle.

For over thirty years, the Oxford C. S. Lewis Society has met weekly in the medieval colleges of the University of Oxford. During that time, it has hosted as speakers nearly all those still living who were associated with the Inklings-the Oxford literary circle led by C. S. Lewis--as well as authors and thinkers of a prominence that nears Lewis''s own.C. S. Lewis and His Circle offers the reader a chance to join this unique group. Roger White has worked with Society past presidents Brendan and Judith Wolfe to select the most important talks, which are here made available to the wider public for the first time. They exemplify the best of traditional academic essays, thoughtful memoirs, and informal reminiscences about C. S. Lewis and his circle. The reader will reimagine Lewis''s Cosmic Trilogy with former Archbishop of Canterbury Rowan Williams, read philosopher Elizabeth Anscombe''s final word on Lewis''s arguments for Christianity, hear the Reverend Peter Bide''s memories of marrying Lewis and Joy Davidman in an Oxford hospital, and learn about Lewis''s Narnia Chronicles from his former secretary.Representing the finest of both personal and scholarly engagement with C. S. Lewis and the Inklings, the talks collected here set a new tone for engagement with this iconic Oxford literary circle--a tone close to Lewis''s own Oxford--bred sharpness and wryness, seasoned with good humor and genuine affection for C. S. Lewis and his circle.

Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called ''the long nineteenth century''. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity''s abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, changes, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to ''Christianity and Christianities''. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.

Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called ''the long nineteenth century''. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity''s abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, changes, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to ''Christianity and Christianities''. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.

Heidegger''s Eschatology is a ground-breaking account of Heidegger''s early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method. The book centres on Heidegger''s developing commitment to an eschatological vision, derived from theological sources but reshaped into a central resource for the development of an atheisticphenomenological account of human existence.This vision originated in Heidegger''s attempt, in the late 1910s, to formulate a phenomenology of religious life that would take seriously the inherent temporality of human existence. In this endeavour, Heidegger turned to two trends in Protestant scholarship: the discovery of eschatology as a central preoccupation of the Early Church by A. Schweitzer and the ''History of Doctrine'' School, and the ''existential'' eschatology of Karl Barth and Eduard Thurneysen, indebted to Kierkegaard, Dostoevsky,and Franz Overbeck.His synthesis of such trends within a phenomenological framework (elaborated primarily via readings of Paul and Augustine in his lecture courses of 1921-2) led Heidegger to postulate an existential sense of eschatological unrest as the central characteristic of authentic Christian existence. His description of this expectant restlessness, however, was now inescapably at odds with its Christian sources, since Heidegger''s commitment to a phenomenological description of the human situation led himto abstract the ''existential'' experience of expectation from its traditional object: the ''blessed hope'' for the Kingdom of God. Christian hope thus for Heidegger no longer constitutes, but rather negates ''eschatological'' unrest, because such hope projects an end to that unrest, and thus to authenticexistence itself. Against the Christian vision, Heidegger therefore develops a systematic ''eschatology without eschaton'', paradigmatically expressed as ''being-unto-death''.Judith Wolfe tells the story of his re-conception of eschatology, using a wealth of primary and newly available original-language sources, and offering in-depth analysis of Heidegger''s relationship to theological tradition and the theology of his time.

Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition, but also contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called 'the long nineteenth century'. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity's abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to 'Christianity and Christianities'. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.

Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method. The book centres on Heidegger's developing commitment to an eschatological vision, derived from theological sources but reshaped into a central resource for the development of an atheistic phenomenological account of human existence. This vision originated in Heidegger's attempt, in the late 1910s, to formulate a phenomenology of religious life that would take seriously the inherent temporality of human existence. In this endeavour, Heidegger turned to two trends in Protestant scholarship: the discovery of eschatology as a central preoccupation of the Early Church by A. Schweitzer and the 'History of Doctrine' School, and the 'existential' eschatology of Karl Barth and Eduard Thurneysen, indebted to Kierkegaard, Dostoevsky, and Franz Overbeck.His synthesis of such trends within a phenomenological framework (elaborated primarily via readings of Paul and Augustine in his lecture courses of 1921-2) led Heidegger to postulate an existential sense of eschatological unrest as the central characteristic of authentic Christian existence. His description of this expectant restlessness, however, was now inescapably at odds with its Christian sources, since Heidegger's commitment to a phenomenological description of the human situation led him to abstract the 'existential' experience of expectation from its traditional object: the 'blessed hope' for the Kingdom of God. Christian hope thus for Heidegger no longer constitutes, but rather negates 'eschatological' unrest, because such hope projects an end to that unrest, and thus to authentic existence itself. Against the Christian vision, Heidegger therefore develops a systematic 'eschatology without eschaton', paradigmatically expressed as 'being-unto-death'.Judith Wolfe tells the story of his re-conception of eschatology, using a wealth of primary and newly available original-language sources, and offering in-depth analysis of Heidegger's relationship to theological tradition and the theology of his time.

Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method. The book centres on Heidegger's developing commitment to an eschatological vision, derived from theological sources but reshaped into a central resource for the development of an atheistic phenomenological account of human existence. This vision originated in Heidegger's attempt, in the late 1910s, to formulate a phenomenology of religious life that would take seriously the inherent temporality of human existence. In this endeavour, Heidegger turned to two trends in Protestant scholarship: the discovery of eschatology as a central preoccupation of the Early Church by A. Schweitzer and the 'History of Doctrine' School, and the 'existential' eschatology of Karl Barth and Eduard Thurneysen, indebted to Kierkegaard, Dostoevsky, and Franz Overbeck.His synthesis of such trends within a phenomenological framework (elaborated primarily via readings of Paul and Augustine in his lecture courses of 1921-2) led Heidegger to postulate an existential sense of eschatological unrest as the central characteristic of authentic Christian existence. His description of this expectant restlessness, however, was now inescapably at odds with its Christian sources, since Heidegger's commitment to a phenomenological description of the human situation led him to abstract the 'existential' experience of expectation from its traditional object: the 'blessed hope' for the Kingdom of God. Christian hope thus for Heidegger no longer constitutes, but rather negates 'eschatological' unrest, because such hope projects an end to that unrest, and thus to authentic existence itself. Against the Christian vision, Heidegger therefore develops a systematic 'eschatology without eschaton', paradigmatically expressed as 'being-unto-death'.Judith Wolfe tells the story of his re-conception of eschatology, using a wealth of primary and newly available original-language sources, and offering in-depth analysis of Heidegger's relationship to theological tradition and the theology of his time.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger's studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger's key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger's thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology's possible future engagement with Heidegger's work.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger's studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger's key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger's thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology's possible future engagement with Heidegger's work.

C.S. Lewis, himself a layperson in the Church of England, has exercised an unprecedentedly wide influence on the faithful of Anglican, Roman Catholic, Evangelical and other churches, all of whom tend naturally to claim him as one of their own. One of the reasons for this diverse appropriation is the elusiveness of the church in the sense both of his own denomination and of the wider subject of ecclesiology in Lewis writings. The essays contained in this volume critically examine the place, character and role of the Church in Lewis life. The result is a detailed and scintillating picture of the interactions of one of the most distinctive voices in twentieth-century theology with the contemporaneous development of the Church of England, with key concepts in ecclesiology, and with interdenominational matters.

C.S. Lewis, himself a layperson in the Church of England, has exercised an unprecedentedly wide influence on the faithful of Anglican, Roman Catholic, Evangelical and other churches, all of whom tend naturally to claim him as ''one of their own''. One of the reasons for this diverse appropriation is the elusiveness of the church-in the sense both of his own denomination and of the wider subject of ecclesiology-in Lewis'' writings. The essays contained in this volume critically examine the place, character and role of the Church in Lewis'' life. The result is a detailed and scintillating picture of the interactions of one of the most distinctive voices in 20th-century theology with the contemporaneous development of the Church of England, with key concepts in ecclesiology, and with interdenominational matters.

C.S. Lewis, himself a layperson in the Church of England, has exercised an unprecedentedly wide influence on the faithful of Anglican, Roman Catholic, Evangelical and other churches, all of whom tend naturally to claim him as 'one of their own'. One of the reasons for this diverse appropriation is the elusiveness of the church—in the sense both of his own denomination and of the wider subject of ecclesiology—in Lewis' writings. The essays contained in this volume critically examine the place, character and role of the Church in Lewis' life. The result is a detailed and scintillating picture of the interactions of one of the most distinctive voices in twentieth-century theology with the contemporaneous development of the Church of England, with key concepts in ecclesiology, and with interdenominational matters.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger''s studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger''s key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger''s thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology''s possible future engagement with Heidegger''s work.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger''s studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger''s key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger''s thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology''s possible future engagement with Heidegger''s work.

In this astounding collection of interviews, the leading philosophical theologians of our time answer questions about their own formation and their vision of the field. They focus particularly on the philosophical voices that contributed most to their own development, and on how these voices shaped their understanding of what philosophical theology can achieve and how. They suggest important research questions that philosophical theologians should engage over the next few years, and describe significant methods or approaches that might support such engagement. The book is both a moving collection of personal memoirs and a crisp snapshot of philosophical theology in the early 21st century. The interviewees muse on the typical failure modes in philosophical theology and divulge who the most important philosophical voices to them were. This work will help theologians, philosophers, and intellectual historians understand how we got here and where we might be heading.

In this astounding collection of interviews, the leading philosophical theologians of our time answer questions about their own formation and their vision of the field. They focus particularly on the philosophical voices that contributed most to their own development, and on how these voices shaped their understanding of what philosophical theology can achieve and how. They suggest important research questions that philosophical theologians should engage over the next few years, and describe significant methods or approaches that might support such engagement. The book is both a moving collection of personal memoirs and a crisp snapshot of philosophical theology in the early 21st century. The interviewees muse on the typical failure modes in philosophical theology and divulge who the most important philosophical voices to them were. This work will help theologians, philosophers, and intellectual historians understand how we got here and where we might be heading.

In this astounding collection of interviews, the leading philosophical theologians of our time answer questions about their own formation and their vision of the field. They focus particularly on the philosophical voices that contributed most to their own development, and on how these voices shaped their understanding of what philosophical theology can achieve and how. They suggest important research questions that philosophical theologians should engage over the next few years, and describe significant methods or approaches that might support such engagement. The book is both a moving collection of personal memoirs and a crisp snapshot of philosophical theology in the early 21st century. The interviewees muse on the typical failure modes in philosophical theology and divulge who the most important philosophical voices to them were. This work will help theologians, philosophers, and intellectual historians understand how we got here and where we might be heading.

In this astounding collection of interviews, the leading philosophical theologians of our time answer questions about their own formation and their vision of the field. They focus particularly on the philosophical voices that contributed most to their own development, and on how these voices shaped their understanding of what philosophical theology can achieve and how. They suggest important research questions that philosophical theologians should engage over the next few years, and describe significant methods or approaches that might support such engagement. The book is both a moving collection of personal memoirs and a crisp snapshot of philosophical theology in the early 21st century. The interviewees muse on the typical failure modes in philosophical theology and divulge who the most important philosophical voices to them were. This work will help theologians, philosophers, and intellectual historians understand how we got here and where we might be heading.

Biblical narratives include some of the most important and influential narratives in human history, shaping human understanding of the most basic questions of human life as lived individually or in social association with others. These narratives have lasted for so many centuries because they offer deep insights into the nature of the human condition and human flourishing. This volume includes chapters by accomplished philosophers and theologians who bring their expertise to bear on biblical narratives to show the way in which each narrative contributes something distinctive to our understanding of human flourishing. They broaden the ongoing work in analytic theology with a new focus on narrative and the knowledge of persons in philosophical-theological biblical exegesis. They also illustrate the narrative cognition that this methodology can provide. The book will be of interest to scholars of philosophy, theology, and biblical studies.

Biblical narratives include some of the most important and influential narratives in human history, shaping human understanding of the most basic questions of human life as lived individually or in social association with others. These narratives have lasted for so many centuries because they offer deep insights into the nature of the human condition and human flourishing. This volume includes chapters by accomplished philosophers and theologians who bring their expertise to bear on biblical narratives to show the way in which each narrative contributes something distinctive to our understanding of human flourishing. They broaden the ongoing work in analytic theology with a new focus on narrative and the knowledge of persons in philosophical-theological biblical exegesis. They also illustrate the narrative cognition that this methodology can provide. The book will be of interest to scholars of philosophy, theology, and biblical studies.

Biblical narratives include some of the most important and influential narratives in human history, shaping human understanding of the most basic questions of human life as lived individually or in social association with others. These narratives have lasted for so many centuries because they offer deep insights into the nature of the human condition and human flourishing. This volume includes chapters by accomplished philosophers and theologians who bring their expertise to bear on biblical narratives to show the way in which each narrative contributes something distinctive to our understanding of human flourishing. They broaden the ongoing work in analytic theology with a new focus on narrative and the knowledge of persons in philosophical-theological biblical exegesis. They also illustrate the narrative cognition that this methodology can provide. The book will be of interest to scholars of philosophy, theology, and biblical studies.

Biblical narratives include some of the most important and influential narratives in human history, shaping human understanding of the most basic questions of human life as lived individually or in social association with others. These narratives have lasted for so many centuries because they offer deep insights into the nature of the human condition and human flourishing. This volume includes chapters by accomplished philosophers and theologians who bring their expertise to bear on biblical narratives to show the way in which each narrative contributes something distinctive to our understanding of human flourishing. They broaden the ongoing work in analytic theology with a new focus on narrative and the knowledge of persons in philosophical-theological biblical exegesis. They also illustrate the narrative cognition that this methodology can provide. The book will be of interest to scholars of philosophy, theology, and biblical studies.