In the face of today's unprecedented ecological crisis, Christianity is often seen not only as sharing in the guilt of causing this crisis, but also as unwilling and incapable of providing any help in re-envisioning the required new way of life on earth. This view is justified when we consider how modern Christian theology has tended to denigrate the natural world and how the prevalent world-deserting Christian eschatology forms a spirituality that is fundamentally insensitive and indifferent to nature. In light of this, a meaningful Christian contribution to today's world of enormous ecological suffering must lie in envisioning a fundamentally new ecological vision of humanity's relationship to nature as well as providing an ethical energy to transform our current path of self-destruction. In this book, Bryan J. Lee finds, in Jÿrgen Moltmann's eschatological panentheism, a viable pathway toward a Christian ecological re-envisioning of the relationship between God and humanity and between humanity and nature. Furthermore, Lee demonstrates in a persuasive way how Christian worship can and should be the epicenter of ecological transformation of the society, emphatically interpreting Christian worship as an ecological-eschatological anticipation of God's cosmic perichoresis.

At this time of climate crisis, here is a practical Christian ecospirituality. It emerges from the pastoral and theological experience of Reverend Robert Shore-Goss, who worked with his congregation by making the earth a member of the church, by greening worship, and by helping the church building and operations attain a carbon neutral footprint. Shore-Goss explores an ecospirituality grounded in incarnational compassion. Practicing incarnational compassion means following the lived praxis of Jesus and the commission of the risen Christ as Gardener. Jesus becomes the "green face of God." Restrictive Christian spiritualities that exclude the earth as an original blessing of God must expand. This expansion leads to the realization that the incarnation of Christ has deep roots in the earth and the fleshly or biological tissue of life. This book aims to foster ecological conversation in churches and outlines the following practices for congregations: meditating on nature, inviting sermons on green topics, covenanting with the earth, and retrieving the natural elements of the sacraments. These practices help us recover ourselves as fleshly members of the earth and the network of life. If we fall in love with God's creation, says Shore-Goss, we will fight against climate change.

An international cast of theologians come together in this volume to offer essays in tribute to the late Stanley J. Grenz, one of the leading theologians of his generation. Accordingly, the volume includes timely explorations in some of the most exciting areas in contemporary theology. It is only fitting that these very explorations revolve around the key motifs of Grenz's theology (Trinity, community, eschatology) and the key sources from which he drew for theology's construction (Scripture, tradition, culture). While engaging key features seen in Grenz's work, some of the essays here interact with Grenz's own writings, reflecting on his theological journey and his contributions to evangelical theology. In these ways, this volume highlights the kind of evangelical theology that so many have experienced in recent years and of which Stan Grenz was a leading proponent. Revisioning, Renewing, Rediscovering the Triune Center, then, makes a significant contribution to discussions in contemporary theology while itself setting out to honor the life and work of an eminent theologian who did so much for evangelical theology.

Dumitru Stăniloae is one of the most important but routinely neglected twentieth-century Orthodox theologians. Viorel Coman explores the ecumenical relevance of Stăniloae’s reflections on the interplay between the doctrine of the Trinity and the doctrine of the church in the context of the debates on the ecclesiological ramifications of the filioque. Coman combines a historical and theological analysis of Stăniloae’s approach to the filioque, Trinity, and church. The historical analysis shows the changes that have taken place over time in Stăniloae’s approach to the issue of the filioque and the doctrine of the church. The theological analysis emphasizes the ecumenical contribution of the Romanian thinker to the fields of Trinitarian theology and ecclesiology. Even though this book centers primarily around Stăniloae’s vision on the link between the doctrine of the Trinity and the Church, it places his theological reflections in a solid dialogue with other Eastern (Georges Florovsky, Vladimir Lossky, and John Zizioulas) and Western theologians (Karl Barth, Yves Congar, Karl Rahner, and Walter Kasper).

Despite his vast importance to twentieth-century theology, Jurgen Moltmann's Christology has yet to receive the same level of in-depth exploration as other topics in his thought. Samuel Youngs addresses this lacuna, providing the first exhaustive analysis of Moltmann's doctrine of Christ, including its key developments and controversial elements. Youngs argues that Moltmann's doctrine of Christ is best understood as a unique variation of kenotic Christology. This vision of Christ encapsulates not only a series of vibrant ethical and eschatological points, but also serves Moltmann's overarching theological goal of empowering a church that lives and ministers "under the cross." Part I highlights key facets of Moltmann's theological method before unfolding the range of diverse themes that characterize his Christology. Part II explores Moltmann's use of the "kenosis hymn" of Philippians 2, before interrogating Moltmann's relationship to christological tradition. Part III engages in an original systematization of Moltmann's Christology, centered on the theme of manifold, relational kenosis.

In the face of today's unprecedented ecological crisis, Christianity is often seen not only as sharing in the guilt of causing this crisis, but also as unwilling and incapable of providing any help in re-envisioning the required new way of life on earth. This view is justified when we consider how modern Christian theology has tended to denigrate the natural world and how the prevalent world-deserting Christian eschatology forms a spirituality that is fundamentally insensitive and indifferent to nature. In light of this, a meaningful Christian contribution to today's world of enormous ecological suffering must lie in envisioning a fundamentally new ecological vision of humanity's relationship to nature as well as providing an ethical energy to transform our current path of self-destruction. In this book, Bryan J. Lee finds, in Jurgen Moltmann's eschatological panentheism, a viable pathway toward a Christian ecological re-envisioning of the relationship between God and humanity and between humanity and nature. Furthermore, Lee demonstrates in a persuasive way how Christian worship can and should be the epicenter of ecological transformation of the society, emphatically interpreting Christian worship as an ecological-eschatological anticipation of God's cosmic perichoresis.

Although Auden has often been hailed as the twentieth century’s master of metre and most outstanding practitioner of traditional poetic forms, his metrical art still remains a mystery, as far as its real significance is concerned. This book sheds new light on the enticing appeal of formal poetry which induced Auden into composing in almost every possible stanza form. In order to work out a ‘new’ appreciative assessment of Auden’s formal art, the book uses Amittai Aviram’s theory of poetic rhythm, which transcends the common literary critical process, based on the rhetorical assessment of rhythm in poetry. Aviram’s theory clearly revolutionises our common methods of interpretation regarding rhythm rather than meaning as the starting point in reading poetry; it is the poem’s ideas and theme which express and strengthen rhythm, not the other way round. Such conception of rhythm, as allegorized by meaning (images and metaphors), breathes new life into the outworn Russian formalist tradition. Turning to Auden’s poetry today may be said to be urged by both literary and political contexts; in an age marked by uncertainties and an upsurge of violence, poetry’s voice, regrettably, reverberates less forcefully, sinking into a state of formal loosening. As such, this book may be said to be prompted by a ‘necessity’ to revive the interest in Auden’s poetry, especially given its recent neglect. A reconsideration of Auden’s conception of the nature of poetry and its status enables us to encrypt his verbal art, assess its multiple effects, and appreciate the metrical range that has helped the poet handle so subtly his twofold inquiry: What is poetry? What is its use?