Найти книгу: "The Crucified Is My Love"

Stirring morning and evening reflections for every day of the Lenten season. Handed down for generations, these stirring readings for every day of the Lenten season spring from a pastor’s heart. Expanding on the Gospel accounts, they draw the reader into deep contemplation of Christ’s suffering, accompanying him in vivid detail on his last journey from Bethany to Golgotha. At every step, from his triumphal entry into Jerusalem and his last supper with his disciples to his betrayal and crucifixion, they reveal the depth of Christ’s love for those he came to save – and the hope this holds for each of us and for the world.

This book explores the war writings of Patrick MacGill, James Hanley, and Liam O’Flaherty, working class, Roman Catholic Irishmen, all of whom fought in the First World War as privates and who, collectively, it is argued, constitute a distinct trio of war writers. Through discussions focusing upon class, camaraderie, violence, religion, trauma, and the body, this book considers these Irish soldiers within a cultural, social, and historical context. Central to this examination is the idea that the motives for enlistment and the experience of army labor and even combat was such that military service was perceived as work rather than a duty or vocation undertaken in support of any prevailing doctrines of patriotism or sacrifice. The men’s Catholicism also shaped their aesthetic and philosophical responses to the war, even while the war conversely troubled their faith or confirmed their religious scepticism. The war writing of these men is located within both an Irish and a pan-European literary working class tradition, thereby permitting the texts to be viewed within a wider context than literature of the First World War, and from a perspective that goes beyond Ireland and Britain. These characteristics shape a perspective on the conflict very different from that of the canonical officer-writers, men such as Siegfried Sassoon, Robert Graves, or Edmund Blunden, whose work is considered alongside those of the three Irish soldier-writers.

The good news (euangelion) of the crucified and risen Messiah was proclaimed first to Jews in Jerusalem, and then to Jews throughout the land of Israel. In Jerusalem Crucified, Jerusalem Risen, Mark Kinzer argues that this initial audience and geographical setting of the euangelion is integral to the eschatological content of the message itself. While the good news is universal in concern and cosmic in scope, it never loses its particular connection to the Jewish people, the city of Jerusalem, and the land of Israel. The crucified Messiah participates in the future exilic suffering of his people, and by his resurrection offers a pledge of Jerusalem's coming redemption.
Basing his argument on a reading of the Acts of the Apostles and the Gospel of Luke, Kinzer proposes that the biblical message requires its interpreters to reflect theologically on the events of post-biblical history. In this context he considers the early emergence of Rabbinic Judaism and the much later phenomenon of Zionism, offering a theological perspective on these historical developments that is biblically rooted, attentive to both Jewish and Christian tradition, and minimalist in the theological constraints it imposes on the just resolution of political conflict in the Middle East.