Christian Philosophy: its Past, Present and Future
September 22–24, 2020
Jesuit University Ignatianum in Krakow, Poland
We are happy to invite you to the conference organized by Jesuit University Ignatianum in Krakow. We hope that you may find it inspiring. Please see the Call For Papers below:
The conference is addressed to the representatives of Christian Philosophy, and researchers who are inspired by it. Two thousand years ago, when Christianity encountered Greek and Roman philosophy, Christian thought was born. This encounter, as John Paul II noticed (Fides et ratio, IV.38), was “neither straight-forward nor immediate”. It was also based on the presupposition that synthesis of faith and reason is not only possible, more so, necessary. Many contemporary thinkers, even if they not declare themselves as Christians or religious believers, who examine philosophical problems and search the truth, seem to be open to this mystery, which is experienced by faith.
In our Academy, Jesuit University Ignatianum in Krakow, we develop Christian Philosophy since 1867—that is to say, we participate in long and rich tradition of philosophizing. This tradition will be continued and developed, if only Christian Philosophy will be able to respond to contemporary philosophical, ethical and social problems. During the conference, we will also present the results of four-year research project, funded by Polish Ministry of Science and Higher Education, which conducted by our colleagues.
We invite proposals that address the problems of Christian Philosophy. We are particularly interested in the following topics and questions, but any research on the conference theme is welcome.
Main problems and questions worth considering
• What is a Christian Philosophy?
• Methods of practicing Christian Philosophy
• Faith & Reason – how this relationship was understood throughout the ages and how should we understand it today?
• Interaction of Christian Philosophy with different paradigms of philosophy and religions
• Great Christian Philosophers
• Can Christianity provide a creative inspiration to solve the problems of philosophy?
Proposal Submission: Please submit a 500-word abstract of your paper (in PDF format) by April 20. Link to submission will be enabled on March 1.
Language: we accept proposals in English exclusively.
How to Submit: Please submit a 500-word abstract of your paper (in PDF format) by March 31. Submissions will be handled through the online form, which will be available from March 1. The link to the form will be included on our website. Please follow our Facebook profile (Christian Philosophy Conference), and Twitter (@christianphilo4) to be in touch. Each accepted presentation should not exceed a 20-minute time slot. There will be maximum 20 mins for a talk, and minimum 10 mins for a discussion afterwards.
· Robert Alexander Pruss, Baylor University, Texas, USA
· Ted Peters, Graduate Theological Union (GTU) in Berkeley, California, USA
· John Hittinger, University of St. Thomas, Houston, Texas, USA
The conference is open to the public. Speakers will be charged with the costs of conference (materials, dinner, etc.)—the exact fee will be announced in the upcoming weeks.
Thus, we invite you to attend, regardless of whether or not you are presenting. However, we will have limited space, so please register for the conference, so we know that you are coming. Starting May 1, you will be able to register via online form. The deadline for registering is June 30, 2020.
If you have questions, please contact the conference secretary at firstname.lastname@example.org
After the conference we plan to publish a special issue in a philosophical journal with the articles based on the conference speeches. The speakers are encouraged to prepare a paper (up to 15,000 words) and submit it by December 31. Each article goes through the process of double-blind peer review. Forum Philosophicum, international journal for philosophy, has already agreed to publish a special issue in 2021 including the materials from the conference, though we are also open to the collaboration with other journals.
· Submission of Proposals: March 1—31, 2020
· Notification of Acceptance: April 30, 2020
· Registration Deadline: June 30, 2020
· Conference Dates: September 22–24, 2020
· Paper Submission Deadline: December 31, 2020
More information on our website: www.christianphilosophy.ignatianum.edu.pl
No proper list of the greatest works of English literature in the twentieth century can exclude the works of J. R. R. Tolkien. His works are not only much-read and beloved, but also Hollywoodized (Peter Jackson), and have launched (or, perhaps, re-envisioned) an entire genre of fiction. As a result, they have made an indelible impression on popular culture, even more so after the release of Jackson’s films.
It is not surprising that Tolkien’s works are ever so subtly deeply theological. Though Tolkien (perhaps wisely) eschewed the outright Christian allegory of his friend-in-writing, C. S. Lewis, there is no doubt from the close reading of his works (as well as a consideration of his personal correspondence) that Tolkien’s world is deeply indebted to Christian theology—even if we may suggest that his work is the ‘Esther’ of the Inklings. Media derivatives, while hewing close to the source material, also put a unique spin on the works’ theology, even as it moves from books to movies to pop culture.
We invite submissions for a peer-reviewed volume on Theology and Tolkien for the Theology and Popular Culture series published by Lexington Books / Fortress Academic. The volume editor is Douglas Estes (associate professor, South University).
The primary objective of this book will be to investigate theological themes in Tolkien’s works—broadly defined—with an eye to pop culture. To help the reader understand the purpose of this book, the essays within will not interact with Tolkien the individual, or his historical background, only his narrative works and their derivatives. Essays will sit at an intersection of theology, culture, and narrative/film.
Essays should focus on the theology of works set within the Tolkien universe in any media, including but not limited to the literary works, the movies, the video games, and the artwork.
Although many of the projected essays will likely consider the primary works, we are especially keen to ensure at least a third of the essays consider theological aspects in Peter Jackson’s film trilogies; further, to have a few essays that use other starting points such as the legendarium, the art of Alan Lee or John Howe (or other), the languages or the culture, the video games, or other, for theological investigation.
Current contributors include Philip Ryken (author of The Messiah Comes to Middle-Earth), Alison Milbank (author of Chesterton and Tolkien as Theologians), and Lisa Coutras (author of Tolkien’s Theology of Beauty: Majesty, Splendor, and Transcendence in Middle-earth).
Possible topics could include:
- Theology proper / the creation story in The Silmarillion
- Eudaimonia and the Hobbit life
- Just war/pacifism in LOTR/Hobbit/movies/legendarium
- Theological anthropology of various races
- Theology of friendship between humans, dwarves, elves/Samwise, Frodo
- Divination and palantíri
- Theological implications of Tolkien languages (Sindarin or the Black Speech)
- The absence of God
- Satanology and Morgoth (or Sauron)
- Theology of hope in LOTR/legendarium
- Angelology and the Maiar (Istari and/or Balrogs)
- Original sin and Orc / Elf history
- Light and hope in the art of Alan Lee
- Sin/corruption and the rings of power/Nazgûl
- Eternal life, the Grey Havens, and the extended narrative closure of Jackson’s ROTK
- Justice, human economy in Jackson’s TDOS
- Ecotheology and Ents
- Two Towers and Augustine
- Theological imagination
- Theological appropriation of paganism
- Theological theme in any work
(These are merely ideas to spur thinking, great ideas beyond these are encouraged.)
The target audience for this book is scholars of religion, theology, and literature, though given the topic essays are to be written in a manner accessible to the average educated reader and jargon-free. Prospective contributors should submit abstracts of 300-700 words and full CVs to email@example.com by May 15, 2020. Contributors should expect to deliver full chapters of 5000–6000 words by May 15, 2021, with editorial revisions due by Aug 15, 2021.
About the Editor:
Douglas Estes (PhD, University of Nottingham) is associate professor of New Testament and practical theology at South University. Douglas has written or edited nine books; his most recent books are a Greek grammar resource, Questions and Rhetoric in the Greek New Testament (Zondervan, 2017), and an edited volume (with Ruth Sheridan) on narrative dynamics in John’s Gospel, How John Works: Storytelling in the Fourth Gospel (SBL Press, 2016). He is the editor of Didaktikos: Journal of Theological Education (Lexham Press) and a regular contributor to Christianity Today.
For more information see: Pop Culture and Theology.
Because I’ve been working on T.F. Torrance’s doctrine of the Imago Dei this quarter I decided to look into the doctrine in the works of several reformers. Of course I’m looking at Calvin but I’m also looking at others like Vermigli, Musculus, Bucer, etc. It’s not always easy to know exactly where to go if you want to read up on their views (and if you do know where to go you likely have to browse through digitized old books). So today I present to you Vermigli on the Imago Dei:
Common Places 1.13.26-27
(26)But how man is the image of God, it is declared at the beginning of Genesis where it is written that God said; Let us make man after our image and likeness, that he may have dominion over the fouls of the air, the fishes of the sea, and the beasts of the earth. Where it appears, that herein stands the image of God, that he should be ruler over all creatures, even as God is the ruler over all things. Augustine doth oftentimes refer this to the memory, mind and will, which being faculties of one and the self-same soul, do represent (as he said) the three persons in one substance. This doctrine of Augustine, doth rather show the cause of the image. For man is not yet above other creatures, to have dominion over them, for any other cause, but in respect that he is endowed with reason, which plainly shows itself by these three faculties. But yet this is not all that the image of God is bound unto. For its is not enough to govern and rule well the creatures of God, with memory, mind, and will; except we doth understand, remember, and will those things which be pleasing unto God. For if our mind remained infected, as it is, with sin; it will not lawfully have dominion of things, but will rather exercise tyranny against them. Wherefore the image of God is the new man, which understands the truth of God, and is desirous of the righteousness thereof; as Paul has taught us, when he wrote to the Colossians; Put upon you the new man which is shaped again in the knowledge of God; according to the image of him which created him. Where we see, that the knowledge of God is true and effectual to lead unto the image of perfection. And this is more expressly set forth in the epistle to the Ephesians, Put on the new man, which is created according to God in righteousness and true holiness. When our mind is both imbued with the knowledge of God and adjoined with righteousness, then it truly expresses God. For righteousness, and the knowledge of divine things are nothing else, but a certain flowing in of the divine nature into our minds….
(27) The image of any man is the form, where by it represents him. A similitude of any man is a qualities, wherein it resembles him. What this image then is, le us most absolutely declare. A man only has the power and strength of understanding, whereby he is not far from God; but he is also created with most excellent and heavenly qualities. He is imbued with justice, wisdom, mercy, temperance, and charity. But the very full image of God is Christ, as touching his divine nature; and further, as concerning his human nature, so much as there can be of the similitude of God in it: as appears in the first to the Hebrews, the first to the Colossians, and in the eight chapter to the Romans. Again; this is my well beloved Son in whom I am well pleased. We were made, to the end we should be such: for we have understanding and are capable of divine perfections. In them we were made, but cannot be restored unto them, unless it be by the help and example of Christ who is the principal and true image. How much we be the image of God, it appears by our felicity, which we have one and the same with our God. I mean in loving and knowing. But if thou demand, by what power men rule over things: doubtless not by bodily strength: for as touching that, the most part of living creatures exceed us. Wherefore this is done by reason, counsel, and art: by which man not only makes and takes these living creatures, but he also moves and changes exceeding great things. This power is really restored by faith: thou walk on the adder and dragon. Daniel was cast unto the lions; Christ lived among wild beasts in the wilderness, Paul took no harm by the Viper, Solomon and David overcame the lions.
As touching this dominion over beasts there arises a difficulty; wherefore were the wild beasts made that they should be trouble unto men. I answer to the intent that wicked children might be chastened. After sin, a scourge was made for him; sin armed our own servants against us: for which cause the irruption and invitation of beasts was sent, as testifies the Scripture in the fifth of Ezekiel: I will send hunger and wicked beasts among you. Unto the righteous man all appears to be meek and quiet. And now, albeit that they have rebelled, yet it happens that very few perish thereby. And if any man be destroyed by them, there comes profit unto us no matter of ways by it. First it is an example of the severity of God as in the Samaritans which were slain by lions; second book of Kings, the 17 chapter: in the children which were killed by the bears because they mocked Elisha. The second book of kings, the second chapter. In the disobedient prophet which the lion killed: the first of Kings the 13 chapter. Furthermore, it shows how great the majesty of God is, that even the wild beasts do revenge the injury done unto him. Lastly behold here with me the goodness of God towards us, which has bounded his hurtful cattle within the precincts of the desert and solitary places, and in a manner permitted them to wander but only in the night. Here also may man see his calamity after sin, that he being such and so notable a creature, should perish with the sting of one little scorpion of by the biting of a mad dog. Yet nevertheless the wild beasts have not been able, in respect of sin, utterly to shake off the yoke of men; that they fear and tremble at the sight of him, yea and though might see a child to rule, beat, and threaten the greatest beasts. In him they do reverence the image of God.
Call for Abstracts
6th Annual Theistic Ethics Workshop
College of William and Mary
October 22-24, 2020
Lara Buchak (University of California, Berkeley)
Helen De Cruz (St. Louis University)
Christian Miller (Wake Forest University)
Derk Pereboom (Cornell University)
Samuel Fleischacker (U of Illinois, Chicago)
Goal: Contemporary philosophy of religion has been richly informed by important work in metaphysics and epistemology. At the same time, there has not been nearly as much work done at the intersection of philosophy of religion and meta-ethics or normative theory. To help inspire more good work in this area, Christian Miller (Wake Forest), Mark Murphy (Georgetown), and Chris Tucker (William & Mary) organize a series of annual workshops on theistic ethics.
Logistics: The 6th workshop will be held near the campus of William & Mary in Williamsburg, VA. We will begin with dinner and the first paper on Thursday, October 22nd and conclude at the end of the day on Saturday, October 24th. There will be four spots for submitted papers. All papers will have about 40 minutes for presentation and 40 minutes for discussion.
Themes: “Theistic ethics” is to be understood broadly to include such topics as divine command and divine will theories; God and natural law; ethics and the problem of evil; moral arguments for a theistic being; infused and acquired virtues; the harms and benefits of theistic religions; what mainstream moral theories imply about divine action; specific ethical issues in Judaism, Christianity, or Islam; and many other topics as well.
Applying: Those interested in participating should submit an abstract of 750-1,000 words and a current C.V. to Chris Tucker (firstname.lastname@example.org) by May 1. Word or PDF file formats only. Please prepare abstracts for anonymous review. For although the organizers seek to have a balanced program both in terms of topics and presenters, the initial stage of review will be done anonymously. Questions about the workshop should be sent to the email@example.com.
Notification will be made by June 1 at the latest. If your abstract is selected, we will cover your accommodation, meals at the conference, and travel expenses (international travel can be covered for at least one submitted paper). Co-authors are welcome, but only one author’s expenses can be covered. You do not have to send your paper in advance of the workshop, and it certainly can be a work in progress.
Supported by generous funding from William & Mary’s Philosophy Department and Theresa Thompson ’67.
Seeking Church, by Dyrness and Deurksen, is driven by questions that arose because of the “emerging” or “insider movements” that are increasingly being witnessed at the fringes of where Christianity meets unreached areas. These movements have led missiologists and ecclesiologists to wonder how the members of these movements fit in to the structures of the church.
Dyrness and Deurksen state that two convictions drive the argument of this book.
- We believe that the church of Christ has always reflected its social and cultural setting; it has read Scripture in terms of its cultural assumptions about community and human goods… [therefore, this] has led to a wide variety of possible social forms.
- We argue that the church in all of its expressions is necessarily an emergent phenomenon. That is the entities we call ‘churches’ emerge from their interaction of their cultural assumptions, their special historical inheritances, and their understanding of God’s revelation through Scripture. (ix)
Their book begins by arguing for the view that all instances of the church are in fact “emergent” entities that reflect their particular social situation. (25) They then move on to exploring several biblical models of the church. From there the authors apply the notion of emergence to examine various practices of worship, including the eucharist. They make—what some will take to be a rather provocative argument—that many articulations of these practices ignore the fact that such articulations “emerged” from a particular historical and cultural context. Thus, the theological sensibilities reflected in these practices are also “emergent.” Because they are emergent, there must be room for new forms and practices that reflect the significance of these worship practices. The end of the book presents a biblical theology of God’s purposes for his people. They identify the biblical church with the eschatological people of God.
Dyrness and Deurksen’s (D&D) argument in Seeing Church really hangs on the ideas they establish in chapter three. There they define the concept of emergence. They say,
For social theorists, emergence describes the process of interaction between a context and persons and what results out of that interaction. As Christian Smith explains, social emergence is “the process of constituting a new entity with its own particular characteristics and capacities through the interactive combination of other different entities.” (65)
What is the real significance of emergence for ecclesiology? For D&D the significance lies in the fact that the church does not stand above culture. The church emerges, or is a product of, its cultural situation and the values and practices of that cultural setting from which it emerged. Emergence is a dynamic process. They explain,
As people related to eachother and to the gospel from their own cultural situations, there often emerge new entities, including new ideas or understandings, new senses of togetherness and corporate identity, and eventually new social forms or institutions by which to sustain these. (82)
The significance of this idea is that when we are wondering about the state of insider movements we need to recognize that the church is an emergent entity in those settings. So, the church won’t look like it does elsewhere. When the people encounter God and the Gospel in their cultural setting new forms of church will emerge, that is why insider movements look so different from what many Christians are used to when they think about the church.
This does not mean that there aren’t marks of the church. In fact D&D list five marks of the church. Each of these, however, will look different based on cultural and historical context. The marks are:
- Wherever the story of Christ is heard and obeyed
- Wherever a community forms around this story
- Wherever this community responds to this story in prayer and praise
- Wherever this community seeks to live in peace with eachother and their wider community
- Wherever an impulse drives this community to witness to Christ and the transformation the Spirit has brought about. (151)
Where these marks are present, there, say D&D, “the emergent dynamic of the church is present.” (151)
This book will be of use to those who are interested in ecclesiology or missiology. It will also be of interest to those who are aware of the dynamics of insider movements and would like to think carefully about the nature of these movements. The book presents vivid stories of Christ following communities that could be labeled as “insider movements.” These stories are moving and might challenge your understanding of these movements. Their use of social emergence theory is innovative and seems to be quite fruitful.
Call for abstracts: Evolution, original sin and the Fall
Time and location: June 22-23 2020, Saint Louis University, Saint Louis, Missouri
Hans Madueme (Covenant College)
John Teehan (Hofstra University)
Can the concepts of original sin and the Fall be interpreted in the light of evolution, and if so, how? There is an ongoing discussion in philosophy and theology on the implications of evolutionary theory for theism. This conference seeks to bring together philosophers, theologians, and other scholars who work on the intersection of science and religion to examine theological concepts in the light of evolution, with a focus on original sin and the Fall. This conference also welcomes papers on other topics in theological anthropology, philosophy of religion, and science and religion that discuss the relationship between evolution and theism, including from traditions outside of Christianity.
Please submit an anonymized abstract of about 500 words as a pdf or doc(x) attachment, with “Evolution and theism” in the subject line, to firstname.lastname@example.org
Deadline: 15 February 2020
Notification of acceptance/rejection: 15 March 2020
Organizers: Johan De Smedt and Helen De Cruz, Saint Louis University
This conference is funded by the John Templeton Foundation.
Thanks to funding from the American Philosophical Association’s Diversity and Inclusiveness Fund, the editors of the Journal of Analytic Theology are pleased to announce a prize competition for the best paper in feminist analytic theology. We understand feminist analytic theology in a broad sense to also include intersectional perspectives.
Every eligible submission will be considered for the prize of US$500, and for inclusion in a special issue of the Journal of Analytic Theology. The special issue will contain the winning essay, as well as other essays that have received a positive evaluation. A board of experts with a broad range of specialisms in various theological traditions will evaluate the entries.
To compete for this prize competition, please send your paper to email@example.com with the subject line “Diversity APA prize competition” by October 1st, 2020. By submitting your paper, you agree that:
1. Your paper will be considered for a special issue on feminist analytic theology.
2. Your paper has not been published before and is not under consideration elsewhere for the duration of the assessment period of this prize competition.
Papers submitted after October 1st, 2020 will not be considered for the prize or special issue (but can still be considered for other issues of the Journal of Analytic Theology under the normal refereeing channels).
Everyone, regardless of academic rank (e.g., graduate student, tenured, or tenure track faculty), seniority, or discipline (e.g., theology, philosophy, religious studies), geographic area, etc. can submit a paper. We particularly welcome and encourage people from groups who have been underrepresented in analytic theology to submit a paper.
We ask that there is no more than one entry per applicant. Co-authorship also counts as an application, and if co-authors win the prize, it will be split among them equally.
To be eligible, a paper must be 9,000 words or fewer and analytic. Analytic theology is an interdisciplinary subfield that explores traditional theological topics and questions (in diverse religious traditions) in conversation and methodological continuity with the analytic-philosophical tradition.
Papers will be checked for being on topic and for basic quality. Papers that do not meet the criteria will receive a desk reject notice. Other papers will be refereed and the board of experts will decide on the winning entry. Given the anticipated number of submissions we do not anticipate that the board will provide feedback on rejected papers, though they may do so at their own discretion. The winner will be announced by December 15th 2020.
For more details see: https://blog.apaonline.org/2020/01/23/competition-feminist-analytic-theology/
Instead of a New Year’s Resolution I have decided to share my Rule of Life with you. Recall, a “Rule of Life” is simply “intentional pattern of spiritual disciplines that provides structure and direction for growth in holiness. A Rule establishes a rhythm for life in which is helpful for being formed by the Spirit, a rhythm that reflects a love for God and respect for how he has made us.” I’ve been working on this for a while so here it is!
Prologue: General Vision
The gospel is the good news that God has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves (Col 1:13). As the kingdom of priests and saints (Rev 1:6), God has called his people to bear witness to this good news of redemption. One way that believers bear witness to this redemption is by carrying out the good works which God has prepared in advance for them to do (Eph 2:10). As such, each individual believer, if she or he is to bear witness to the good news of the Gospel, ought to discern the best way to live out this call. One way ensure that this call is actually lived out is prioritize spiritual formation. A Rule of Life can facilitate the formation necessary for doing the good works prepared for us in advance. A rule of life, Ruth Haley Barton, explains seeks to respond to the questions: “Who do I want to be? How do I want to live?” When these two questions are brought together, a Rule of Life addresses the question: “How do I want to live so I can be who I want to be?” Barton’s question is instructive, yet, I believe it ought to be adjusted to be more theologically precise. Our vocation is not something that we come up with or find. Our vocation is something that God has for us and he reveals. Thus, my own Rule of Life seeks to address the question: “In this season, how should I live so I can be who God wants me to be?”
Prologue: Particular Vision
In this current season I sense a call to dive deeper into my role as an “equipper.” My vocation is shaped by Matthew 13:52, “He said to them, ‘therefore every teacher of the law who has become a disciple in the Kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.” I am called to be a person who draws upon the Christian tradition and employs it for the purpose of equipping Christians to live out the gospel in a faithful manner in their contemporary context. Phrasing in slightly different way, I am called to equip the church for the sake of gospel faithfulness by turning its attention to the church’s rich tradition. In order to cultivate this calling, and in order to become the kind of person who can fulfill this calling, I have discerned the following practices as being especially helpful.
- Start the day with God, as opposed to starting it with technology.
- Read the Bible to my daughters, Shiloh and Abigail, every night and intentionally talk through a spiritual resource with my wife, Amelia.
- Attend weekly worship and a LifeGroup at The Church at Rocky Peak.
- Go on a weekly hike/walk with God.
- Partake in physical training five times per week.
- Post a blog on a topic that is either theological, biblical, or discipleship oriented at least once per week.
- Journal, once per week or more, examining where God has been throughout the course of your week.
- Consistently go through some tool or book which helps cultivate a rhythm of spiritual formation.
- Work through a classic theological/pastoral/spiritual text in all seasons.
- Take part in academic reading and/or writing groups.
- Serve at Rocky Peak; accept every teaching/preaching opportunity I am presented with unless my spiritual advisors deem it unwise.
Triannually and Yearly
- Take a six to eight hour retreat of solitude with God three times a year.
- Take an overnight retreat to be in solitude with God at least once per year.
- Do not check your phone for email or social media in the morning until I leave the house.
- Prioritize sleep. On regular nights aim to get seven hours of sleep, because a lack of sleep adversely affects my spiritual attentiveness.
- Pack a complete lunch five days a week, unless I plan on meeting with someone for lunch. Spending money to eat alone is a waste of financial resources that could be stewarded more wisely.
- Aim to eat lunch with someone else—besides family—at least two days per week. This cultivates genuine relationships and pushes me against my introvertedness.
- Minimize caffeine intake. Enough sleep and working out should make it so that I do not need to rely on caffeine to be alert for my daily tasks.
Inner Matters: Habits and Characteristics
- Develop a habit of prayer.
- Develop the ability to “be still.”
- Prioritize discipleship of myself and of others.
- “Equip” his family first.
- Be involved in the life of his church.
- Drink deeply from the wisdom of others.
- Allow authority figures to speak into my life.
- Develop professional skills as an academic.
- Do things that bring me joy or recharge me that are unrelated to my roles as an academic/teacher.
 Ruth Haley Barton, Sacred Rhythms: Arranging Our Lives for Spiritual Formation (Downers Grove: IVP, 2006), 147.
 Barton, Sacred Rhythms, 147.
 A Rule of Life ought to take into account the particular season the “rule follower” finds themselves in. Thus, before making a rule it is beneficial to “take stock of your desires, natural rhythms, limits and times of closest connection to God.” Adele Calhoun, Spiritual Disciplines Handbook: Practices that Transform Us (Downers Grove: IVP, 2015), 38. Additionally, one ought to take into account one’s temperament. Stephen Macchia, Crafting a Rule of Life: An Invitation to the Well-Ordered Way (Downers Grove: IVP, 2012), 33.
By now it’s a tradition: at the end of each year I post all the books that I finished reading during year. Here are all the books I read in 2019. Some are brand spanking new books. Others are older books. The books published in 2019 are marked by an asterisk. There were a total of 13 in this category.
- The Christian Frame of Mind – T.F. Torrance
- Divine and Contingent Order – T.F. Torrance
- Communion with the Triune God – Dick Eugenio
- Thomas F. Torrance and the Church Fathers – Jason Radcliff
- The Theological Anthropology of Thomas F. Torrance: A Critical and Comparative Exploration – Wei Jing
- Union with Christ: The Way to Know and Enjoy God – Rankin Wilbourne
- Paul: A Biography – N.T. Wright
- A Disruptive Witness – Alan Noble
- Jesus: The End and the Beginning – Telford Work*
- The Color of Compromise – Jemar Tisby*
- In Search of Ancient Roots – Kenneth Stewart
- Pictures at a Theological Exhibition – Kevin Vanhoozer
- Reader Come Home: The Reading Brain in a Digital World – Maryanne Wolf
- Christ and the Created Order: Perspectives from Theology, Philosophy, and Science – Andrew Torrance and Thomas McCall
- It Keeps Me Seeking: The Invitation from Science, Philosophy, and Religion – Andrew Briggs, Hans Halvorson, Andrew Steane
- The Logic of Evangelism – William Abraham
- Redemption Accomplished and Applied – John Murray
- Four Views on the Historical Adam – Matthew Barrett
- Becoming Dallas Willard: The Formation of a Philosopher, Teacher, and Christ Follower – Gary Moon
- None Greater: The Undomesticated Attributes of God – Matthew Barrett*
- Human Rites: The Power of Rituals, Habits, and Sacraments – Dru Johnson*
- The Ground and Grammar of Theology – T.F. Torrance
- Union with Christ: John Calvin and the Mysticism of St. Bernard – John Tamburello
- Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions – Michael Christensen and Jeffery Wittung
- State of Resistance: What California’s Dizzying Descent and Remarkable Resurgence Means for America’s Future – Manuel Pastor
- Persons, Divine and Human – Christoph Schwöbel and Colin Gunton
- Judaism: Revelation and Traditions – Michael Fishbane
- The Cosmic Mystery of Jesus Christ – Maximus the Confessor
- Theosis in the Theology of Thomas Torrance – Myk Habets
- The National Parks – Dayton Duncan and Ken Burns
- Abraham’s Promise: Judaism and Jewish Christian Relations – Michael Wyschogrod
- Los Angeles in Civil War Days, 1860–1865 – John Robinson
- In Search of Christ in Latin America – Samuel Escobar*
- Jews and Christians: People of God – Carl Braaten and Robert Jenson
- The Naturalist: Theodore Roosevelt, a Life Time of Exploration, and the Triumph of American Natural History – Darrin Lunde
- Seven Theories of Human Nature – Leslie Stevenson
- I and Thou – Martin Buber
- The God of Israel and Christian Theology – R. Kendall Soulen
- A Practical Primer on Theological Method – Glenn Kreider and Michael Svigel*
- The Call to Personhood: A Christian Theory of the Individual in Social Relationships – Alistair McFadyen
- John Calvin: A Pilgrim’s Life – Herman Selderhuis
- Personhood: What Philosophers Say About You – Warren Bourgeois
- The Apostles Creed – C.E.B. Cranfield
- Learning Theology – Amos Yong
- Being and Communion – John Zizioulas
- Communion and Otherness – John Zizioulas
- The Victory of the Cross: Salvation in Eastern Orthodoxy – James Payton*
- Baptist Theology – Stephen Holmes
- Original Sin – Peter Martyr Vermigli*
- Persons in Communion – Alan Torrance
- Trinitarian Personhood: Investigating the Implications of a Relational Definition – William Ury
- Paul and the Person – Susan Eastman
- Persons in Relation – John MacMurray
- Hot Protestants: A History of Puritanism in England and America – Michael Winship
- The Culture of Theology – John Webster*
- Tertullian, Cyprian, and Origen on the Lord’s Prayer – Tertullian, Cyprian, and Origen
- The Mosaic of Atonement – Joshua McNall*
- The Word Made Flesh: A Theology of the Incarnation – Ian McFarland*
- Seeking Church: Emerging Witnesses to the Kingdom – Darren Duerksen and William Dyrness*
- The Mirage Factory: Illusion, Imagination, and the Invention of Los Angeles – Gary Kirst
- The Lord’s Prayer: A Guide to Praying Our Father – Wesley Hill*