Paul S. Fiddes – författare

This study of the literary relationship between Charles Williams and C. S. Lewis during the years 1936-1945 focuses on the theme of 'co-inherence' at the centre of their friendship. The idea of 'co-inherence' has long been recognized as an important contribution of Williams to theology, and had significant influence on the thought of Lewis. This account of the two writers' conviction that human persons 'inhere' or 'dwell' both in each other and in the triune God reveals many inter-relationships between their writings that would otherwise be missed. It also shows up profound differences between their world-views, and a gradual, though incomplete, convergence onto common ground. Exploring the idea of co-inherence throws light on the fictional worlds they created, as well as on their treatment (whether together or separately) of a wide range of theological and literary subjects: the Arthurian tradition, the poetry of William Blake and Thomas Traherne, the theology of Karl Barth, the nature of human and divine love, and the doctrine of the Trinity. This study draws for the first time on transcriptions of Williams' lectures from 1932 to 1939, tracing more clearly the development and use of the idea of co-inherence in his thought than has been possible before. Finally, an account of the use of the word 'co-inherence' in English-speaking theology suggests that the differences that existed between Lewis and Williams, especially on the place of analogy and participation in human experience of God, might be resolved by a theology of co-inherence in the Trinity.

The Oxford Handbook of Baptist Studies presents various areas of Baptist life and thought, both historically and in the present, while offering reflections on the nature of Baptist Studies as an academic discipline. The volume is organized in four parts. The first traces the development of Baptist churches in the centuries since the first Baptist church in 1609, up to the present day when Baptists are a major Protestant denomination in over 134 countries. New studies track the growth of Baptist life from Great Britain and North America to continental Europe, Latin America, the Caribbean, Africa, Asia, and Oceania. The Handbook carries this global perspective into the following section devoted to Baptist Practices, both internally in worship and ministry, and externally in areas such as mission, politics, and advocacy. The third section on Theology considers how Baptists have shared in the universal faith of the Christian church, as well as tracing their distinctive approaches to ecclesiology and religious freedom. The last section reflects on Issues that have engaged Baptists yesterday and today. Some issues have deep roots in Baptist history, such as gender, race, peace-making, and the social nature of the gospel. Others raise new challenges in today's context, such as ecumenical and inter-religious relationships. This volume offers an essential resource for Baptist Studies, but also an invitation to explore Baptist life and thought for readers from other Christian communions, faiths, and those without religious affiliation.

The theme that God suffers with his world has become a familiar one in recent years, but a careful examination is needed of what it means to talk about the suffering of God, avoiding the danger of a merely sentimental belief. This book offers a consistent way of thinking about a God who suffers supremely and yet is still the kind of God to whom the Christian tradition has witnessed, and also about a God who suffers universally and yet is still present uniquely in the cross of Christ. It is at once both a survey of recent thought about the suffering of God and a proposal for a way forward in this important area of Christian theology. The author surveys four main trends of recent thought: the 'theology of the cross' in modern German theology (as represented particularly in the work of Karl Barth, Jürgen Moltmann, and Eberhard Jüngel); American process theology; 'the death of God' theology; and finally, the rejection of the whole idea of divine passibility by modern followers of classical theism. He draws upon these schools of thought in the course of reflecting upon various aspects of the main theme of the study.This thematic structure enables an idea of divine suffering to be developed throughout the book, affirming that God freely chooses to limit himself, to suffer change, to journey through time and even to experience death while remaining the living God.

This book aims to create a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners. The first are writers of the 'wisdom literature' in ancient Israel and the Jewish community in Alexandria. Here, special attention is given to the biblical books of Proverbs, Job, and Ecclesiastes. The second conversation-partners are philosophers and thinkers of the late-modern age, among them Jacques Derrida, Emmanuel Levinas, Julia Kristeva, Paul Ricoeur, and Hannah Arendt. In the late-modern period there has been a reaction against an inherited conception of the conscious and rational self as mastering and even subjugating the world around, and there has been an attempt to overcome the consequent split between the subject and objects of observation. Paul S. Fiddes enters into dialogue with these late-modern concerns about the relation between the self and the world, proposing that the wisdom which is indicated by the ancient Hebraic concept of ḥokmah integrates a 'practical wisdom' of handling daily experience with the kind of wisdom which is 'attunement' to the world and ultimately to God as creator and sustainer of all. Fiddes brings detailed exegesis of texts from the ancient wisdom literature into interaction with an account of the subject in late-modern thought, in order to form a theology in which seeing the world is knowing a God whose transcendent reality is always immanent in the signs and bodies of the world. He thus argues that participation in a triune, relational God shapes a wisdom that addresses problems of a dominating self, and opens the human person to others.

This book aims to create a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners. The first are writers of the 'wisdom literature' in ancient Israel and the Jewish community in Alexandria. Here, special attention is given to the biblical books of Proverbs, Job and Ecclesiastes. The second conversation-partners are philosophers and thinkers of the late-modern age, among them Jacques Derrida, Emmanuel Levinas, Julia Kristeva, Paul Ricoeur and Hannah Arendt. In the late-modern period there has been a reaction against an inherited conception of the conscious and rational self as mastering and even subjugating the world around, and there has been an attempt to overcome the consequent split between the subject and objects of observation. Paul S. Fiddes enters into dialogue with these late-modern concerns about the relation between the self and the world, proposing that the wisdom which is indicated by the ancient Hebraic concept of ḥokmah integrates a 'practical wisdom' of handling daily experience with the kind of wisdom which is 'attunement' to the world and ultimately to God as creator and sustainer of all. Fiddes brings detailed exegesis of texts from the ancient wisdom literature into interaction with an account of the subject in late-modern thought, in order to form a theology in which seeing the world is knowing a God whose transcendent reality is always immanent in the signs and bodies of the world. He thus argues that participation in a triune, relational God shapes a wisdom that addresses problems of a dominating self, and opens the human person to others.

How can our salvation in the present depend on an event in the past?

Paul’s statement that ‘letter kills but the spirit gives life’ [2 Corinthians 3.6] has had an extraordinary impact on Christian thought through the ages. It has been read both as affirming the saving power of the new covenant in comparison to the old, and as a key to hidden, spiritual meanings in the text of scripture. It is, however, an ambiguous phrase, followed by a tangled story. This book explores the Pauline distinction both in its original context and in its aftermath in the early church, the Reformation and modern Biblical Studies. It then considers a postmodern reversal, where ideas of ‘Spirit’ are often seen as ‘deadly’ and the openness of the ‘letter’ or text as life-affirming, and draws conclusions for Spirit in the world.

Paul’s statement that ‘letter kills but the spirit gives life’ [2 Corinthians 3.6] has had an extraordinary impact on Christian thought through the ages. It has been read both as affirming the saving power of the new covenant in comparison to the old, and as a key to hidden, spiritual meanings in the text of scripture. It is, however, an ambiguous phrase, followed by a tangled story. This book explores the Pauline distinction both in its original context and in its aftermath in the early church, the Reformation and modern Biblical Studies. It then considers a postmodern reversal, where ideas of ‘Spirit’ are often seen as ‘deadly’ and the openness of the ‘letter’ or text as life-affirming, and draws conclusions for Spirit in the world.

The 'others' examined by Fiddes are mainly those with whom Murdoch entered into explicit dialogue in her novels and philosophical writing - including Immanuel Kant, Simone Weil, Dietrich Bonhoeffer, Rudolph Bultmann, Paul Tillich, Don Cupitt, Donald Mackinnon and Jacques Derrida. This 'historic' dialogue is, however, placed within a wider dialogue between literature and theology being conducted by the author, and 'others' are brought into relation with Murdoch in order to illuminate this more extensive conversation - notably the poet Gerard Manley Hopkins and the feminist philosopher Julia Kristeva. The book demonstrates that characteristic themes in Murdoch’s novels and philosophy - the love of the Good, the death of the ego, illusory consolations, the death of God, the modifying of the will by 'waiting', the sublime and the beautiful, and attention to other things and persons - all take on a greater meaning when placed in the context of her life-long conversation with theology. The exploration of this context is deepened in this volume by reference to annotations and notes that Murdoch made in a number of theological books in her personal library.

The 'others' examined by Fiddes are mainly those with whom Murdoch entered into explicit dialogue in her novels and philosophical writing - including Immanuel Kant, Simone Weil, Dietrich Bonhoeffer, Rudolph Bultmann, Paul Tillich, Don Cupitt, Donald Mackinnon and Jacques Derrida. This 'historic' dialogue is, however, placed within a wider dialogue between literature and theology being conducted by the author, and 'others' are brought into relation with Murdoch in order to illuminate this more extensive conversation - notably the poet Gerard Manley Hopkins and the feminist philosopher Julia Kristeva. The book demonstrates that characteristic themes in Murdoch’s novels and philosophy - the love of the Good, the death of the ego, illusory consolations, the death of God, the modifying of the will by 'waiting', the sublime and the beautiful, and attention to other things and persons - all take on a greater meaning when placed in the context of her life-long conversation with theology. The exploration of this context is deepened in this volume by reference to annotations and notes that Murdoch made in a number of theological books in her personal library.

This open access book stems from a unique set of conversations between six scholars concerned with the theological problem of suffering in the non-human world over millions of years. How is the confession of the Christian God compatible with all the struggle, violence and suffering to which the Darwinian world testifies? This work identifies key fault lines in this rapidly growing debate - over the questions of resistance to the divine will in the non-human creation in particular. Is the picture of the biological world we derive from the sciences indicative of a profound resistance, distorting the character of creation? If so, what is the origin and character of this resistance? Or is it unnecessary to postulate such resistance before the evolution of human beings and their sin? Or is an intermediate position, in which some specific characteristics hint at resistance, the most coherent approach?Six leading academic press on this question in a way that illustrates the quality of the conversation we have been able to achieve in our colloquia. As such it also provides a model for how theology can be done collaboratively, respecting diversity of positions and using that diversity to advance the frontiers of debate.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 license on bloomsburycollections.com. Open Access was funded by the University of Exeter, Baylor University, and Wycliffe Hall, Oxford.

This open access book stems from a unique set of conversations between six scholars concerned with the theological problem of suffering in the non-human world over millions of years. How is the confession of the Christian God compatible with all the struggle, violence and suffering to which the Darwinian world testifies? This work identifies key fault lines in this rapidly growing debate - over the questions of resistance to the divine will in the non-human creation in particular. Is the picture of the biological world we derive from the sciences indicative of a profound resistance, distorting the character of creation? If so, what is the origin and character of this resistance? Or is it unnecessary to postulate such resistance before the evolution of human beings and their sin? Or is an intermediate position, in which some specific characteristics hint at resistance, the most coherent approach?Six leading academic press on this question in a way that illustrates the quality of the conversation we have been able to achieve in our colloquia. As such it also provides a model for how theology can be done collaboratively, respecting diversity of positions and using that diversity to advance the frontiers of debate.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 license on bloomsburycollections.com. Open Access was funded by the University of Exeter, Baylor University, and Wycliffe Hall, Oxford.

This book brings Christian theology, creative literature, and literary critical theory into dialogue on the theme of 'the end'.

This book brings Christian theology, creative literature, and literary critical theory into dialogue on the theme of 'the end'.

In Participating in God, Paul Fiddes seeks to develop an image of God that is both appropriate to the demands of pastoral care and firmly grounded in the revelation of God. He explores the way in which pastoral care shapes our doctrine of God and how faith in the triune God in turn shapes the practice of pastoral care. Fiddes elaborates on the Trinitarian context for the pastoral acts of intercessory prayer, suffering, granting forgiveness, the facing of death, the exercising of spiritual gifts, and the sacraments.

How can an event that has taken place in the past have an effect upon the human experience of salvation in the present? In examining one of the essential questions of the Christian faith, Paul S. Fiddes explores the limits as well as the gains to be made in speaking about crucifixion as a historical event, and considers the relationship of the crucifixion to the continuing process of God's saving activity. He considers the relevance of a past act of atonement to such areas of practical experience as forgiveness, liberation, and suffering.

Shakespeare’s plays are filled with religious references and spiritual concerns. His characters—like Hamlet in this book’s title—speak the language of belief. Theology can enable the modern reader to see more clearly the ways in which Shakespeare draws on the Bible, doctrine, and the religious controversies of the long English Reformation. But as Oxford don Paul Fiddes shows in his intertextual approach, the theological thought of our own time can in turn be shaped by the reading of Shakespeare’s texts and the viewing of his plays.In More Things in Heaven and Earth, Fiddes argues that Hamlet’s famous phrase not only underscores the blurred boundaries between the warring Protestantism and Catholicism of Shakespeare’s time; it is also an appeal for basic spirituality, free from any particular doctrinal scheme. This spirituality is characterized by the belief in prioritizing loving relations over institutions and social organization. And while it also implies a constant awareness of mortality, it seeks a transcendence in which love outlasts even death. In such a spiritual vision, forgiveness is essential, human justice is always imperfect, communal values overcome political supremacy, and one is on a quest to find the story of one’s own life. It is in this context that Fiddes considers not only the texts behind Shakespeare’s plays but also what can be the impact of his plays on the writing of doctrinal texts by theologians today. Fiddes ultimately shows how this more expansive conception of Shakespeare is grounded in the trinitarian relations of God in which all the texts of the world are held and shaped.

Presents a theological, literary, and cultural reading of Romans across the centuries of Christian thought Romans Through the Centuries offers a groundbreaking commentary that invites readers to engage with the Apostle Paul's letter not only as a theological text but also as a dynamic and evolving voice that resonates across history and culture. In a format that reflects the complexity of both the letter itself and its enduring legacy, Paul S. Fiddes divides each passage into three distinct yet interconnected lenses: Paul's own speaking voice as he dictated the letter, the rich tradition of its interpretation through major historical epochs, and its influence on literature, visual art, and socio-political thought. This commentary is distinctive in tracing Paul's argument as a “mind in motion,” acknowledging the oral nature of the letter's composition and offering a literary reading that takes seriously the nuances of thought developed in conversation. Fiddes brings theological voices from early Christianity, the medieval West, the Reformation, and contemporary global scholarship into dialogue, providing a comprehensive reception history without overshadowing Paul's original voice. In its final movement, the commentary broadens further, illuminating how Romans has shaped the cultural imagination beyond ecclesial contexts. A flexible and deeply informed guide to Paul's most influential letter, Romans Through the Centuries: Integrates literary analysis with theological exegesis, treating Paul's letter as an evolving, spoken argumentProvides readers with flexible entry points to focus on theological development, historical context, or cultural relevanceFeatures a wide-ranging reception history from Patristic writers to twenty-first-century global scholarsIncludes cultural case studies in literature, visual art, and political discourse influenced by RomansIncorporates the most current scholarship on Romans and critically engages with alternative readingsPart of the acclaimed Wiley Blackwell Bible Commentaries series, Romans Through the Centuries is an essential resource for those seeking to understand the layered legacy of Romans through theological inquiry, literary insight, and historical perspectives. It is well-suited for undergraduate and postgraduate courses in New Testament studies, Pauline theology, and the cultural reception of Scripture, and serves as a valuable resource for clergy, scholars, and advanced students engaged in research.

This book fuses the Church's traditional doctrine of the Communion of Saints and Baptists' theology of salvation and discipleship--charting how Baptists can speak of a communion of saints here and now. Paul Fiddes and his coauthors emphasize that this communion is only possible within the fellowship of the triune God who covenants with and for believers.Reframing communion within a theology of covenant enables the affirmation of the practice of prayer and mutual support with all faithful disciples, both alive and dead. Such a covenantal understanding of communion avoids an unhealthy obsession with communication with those who have died. Baptists and the Communion of Saints thus makes a significant and practical difference in the way Baptists understand the nature of the church, prepare their worship, care for the dying and the bereaved, go on spiritual journeys, and celebrate baptism and the Lord's Supper.

This book explores the way in which the study and practice of love creates a common ground for different faiths and different traditions within the same faith. For the contributors, “common ground” in this context is not a minimal core of belief or a lowest common denominator of faith, but a space or area in which to live together, consider together the meaning of the love to which various faiths witness, and work together to enable human flourishing. Such a space, the contributors believe, is possible because it is the place of encounter with the divine. This book is the fruit of a Project for the Study of Love in Religion which aims to create this space in which different traditions of love converge, from Islam, Judaism, and the Christianity of both East and West. Tools employed by the contributors in exploring this space of love include exegesis of ancient texts, theology, accounts of mystical experience, philosophy, and evolutionary science of the human. Insights about human and divine love that emerge include its nature as a form of knowing, its sacrificial and erotic dimensions, its inclination towards beauty, its making of community and its importance for a just political and economic life.

In this collection of essays, which considers the relationship between the novel and spirituality in the cultural setting of the present day, eight novelists draw upon their own experience of authorship. The main issues raised are examined in an introductory essay. There is discussion of the factors, both in the genre itself and in modern culture, which tend to make the novel an unsuitable medium for the exploration of religious experience and spiritual values. Views are offered by the contributors on the ways in which the novel might, nevertheless, take the reader on a journey of spiritual discovery. Several of the essayists consider writing itself to be a religious experience, and comparisons are drawn between God and the author as makers of stories, an analogy which has implications for creativity, freedom and human destiny. This collection raises the question of openness and closure in post-modern society, while at the same time providing primary material for any academic study of spirituality and the novel.