Books published by Cascade Books

In this collection, Stations on the Journey of Inquiry, David Burrell launches a revolutionary reinterpretation of how any inquiry proceeds, boldly critiquing presumptuous theories of knowledge, language, and ethics. While his later publications, Analogy and Philosophical Language (1973) and Aquinas: God and Action (1979), elucidate Aquinas''s linguistic theology, these early writings show what often escapes articulation: how one comes to understanding and ""takes"" a judgment. Although Aquinas serves as an axial figure for Burrell''s expansive corpus of scholarship spanning more than fifty years, this selection of essays presents other positions and counterpositions to whom his own philosophical theology is beholden: Plato, Aristotle, Cajetan, Kant, Peirce, Moore, Wittgenstein, Sellars, Weiss, Ross, McInerny, and Lonergan. With renewed interest in philosophy of language by postmodern thinkers as well as in the wake of Mulhall''s Stanton Lectures on Wittgenstein and ""Grammatical Thomism,"" the publication of these formative writings proves timely for the academy at large. Burrell invites us to reconsider not only the way in which we conduct an inquiry, but what it is we take language to be and how we take responsibility for what we say.""A long-overdue gathering of David Burrell''s early work, this collection invites us to engage and learn from one of the most probing, erudite, and generous minds working in the borderlands between philosophy and theology for the past half-century. Consistently detaining, wide-ranging, and refreshingly eclectic, Burrell''s essays are a timely reminder of the deep and fertile kinship between philosophy and theology. A true gift to people working in either field, Mary Ragan''s fine edition is prefaced by intellectual testimonials by three of Burrell''s most eminent colleagues."" --Thomas Pfau, Alice Mary Baldwin Professor of English, Professor & Chair of Germanic Languages & Literatures, Duke Divinity SchoolDavid B. Burrell, CSC, Theodore Hesburgh Professor Emeritus of Philosophy and Theology, taught at the University of Notre Dame from 1964 to 2007. In addition to authoring more than 150 scholarly articles, his many books include Analogy and Philosophical Language (1973), Aquinas: God and Action (1979), Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas (1986), Freedom and Creation in Three Traditions (1993), and Towards a Jewish-Christian-Muslim Theology (2011). He presently serves the Congregation of Holy Cross in Bangladesh.

We live in precarious times and are seeking to make a lasting impact through immediate solutions. But in our haste we often make decisions to fix problems and persons, forgetting that we are not called to fix but rather to reconcile. In this wide-ranging collection of essays we explore what it might look like if we were to live in the world first with the purpose of reconciling and then allow that vision to guide our actions. Each essay engages with reconciliation in different contexts, providing meaningful and potentially transformative insights that will lead the reader to more faithful lives and activities. The essays are not filled with theoretical reflections but with hard-earned wisdom from proven thinkers, practitioners, and innovators.

Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the "second death"--an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.

Negating Negation critically examines key concepts in the corpus of Pseudo-Dionysius the Areopagite: divine names and perceptible symbols, removal and negation, hierarchy and hierurgy, ineffability and incomprehensibility. In each case it argues that the Dionysian corpus does not negate all things of an absolutely ineffable God; rather it negates few things of a God that is effable in important ways. Dionysian divine names are not inadequate metaphors or impotent attributes but transcendent divine causes. Divine names are not therefore flatly negated of God but removed as ordinary properties to be revealed as divine causes. The hierurgical rituals and hierarchical ranks of the church are also not negated or bypassed but serve as the necessary means of return to God. This Dionysian God is therefore not absolutely unknowable and ineffable but extraordinarily knowable and sayable as scripturally revealed and hierarchically conveyed. Negating Negation concludes that since the Dionysian corpus does not abandon all things to apophasis, it cannot be called to testify on behalf of (post)modern projects in religious pluralism and anti-ontotheology. Quite the contrary, the Dionysian corpus gives reason for suspicion of such projects, especially when they relativize or metaphorize religious belief and practice in the name of absolute ineffability.

Human beings have to ask how faith is possible, in this mixed world of trouble and joy. A safe universe with no scope for adversity would be a mechanical toy, not a creation. A glorious universe will be a place where troubles have eventually been overcome.Christians believe in one God, who is three Persons. God the heavenly Father took the risk of making a real world, full of living people capable of happiness. Jesus Christ, God the Son, came as a human being to take responsibility for creation. He suffered and died; and he rose from death to vindicate the whole enterprise and show that creation can and will be made good. People are not left to work out their own faith but are invited to belong to the church, in order to keep in touch with God the Spirit. They are to behave as God's children, not by rule-bound conformity but by grateful response to the glory of God the Holy Trinity.

Joe Jones, a retired and well-known systematic theologian, confesses he has a lover's quarrel with the church. In wide-ranging writings mostly dating since 2006, he forthrightly argues for a theologically sound understanding of the church. And he pursues a multi-faceted critique of the feckless ways in which actual churches--ministers and laity--balk and betray their rightful calling to witness in word and deed to God. He is especially critical of the practical ways in which congregations become no more than mirror images of their sociopolitical milieu, whether to the right or to the left. Hence the quarrel, trenchantly pursued in major essays, blogs, and spiritual reflections on his own past. But it remains crystal clear to Jones in his learned and profound confession that it is his beloved church with which he quarrels and about which he still has extravagant hopes. A Lover's Quarrel is a book appropriate for ministers and laity, students and professors, and learned skeptics.

Eugene Peterson may be the most influential theological writer in the church today. Yet because most of his career has not been in academia there is not much critical engagement with his work. Here some of the finest scholar-pastors we have describe the way Peterson has inspired and infuriated on the way to (hopefully) more faithful pastorates.

Embedded in modern print culture, biblical scholars have been projecting the assumptions and concepts of print culture onto the texts they interpret. In the ancient world from which those texts originate, however, literacy was confined to only a small number of educated scribes. And, as recent research has shown, even the literate scribes learned texts by repeated recitation, while the nonliterate ordinary people had little if any direct contact with written scrolls. The texts that had taken distinctive form, moreover, were embedded in a broader and deeper cultural repertoire cultivated orally in village communities as well as in scribal circles. Only recently have some scholars struggled to appreciate texts that later became ""biblical"" in their own historical context of oral communication. Exploration of texts in oral performance--whether as scribal teachers' instruction to their proteges or as prophetic speeches of Jesus of Nazareth or as the performance of a whole Gospel story in a community of Jesus-loyalists--requires interpreters to relinquish their print-cultural assumptions. Widening exploration of texts in oral performance in other fields offers exciting new possibilities for allowing those texts to come alive again in their community contexts as they resonated with the cultural tradition in which they were embedded.

Trygve Johnson invites us to consider a new metaphor of identity of The Preacher as Liturgical Artist. This identity draws on a theology of communion and the doctrine of the vicarious humanity of Christ to relocate the preacher's identity in the creative and ongoing ministry of Jesus Christ. Johnson argues the metaphorical association of the preacher and artist understood within the artistic ministry of Jesus Christ frees the full range of human capacities, including the imagination to bear upon the arts of Christian proclamation. The Preacher as Liturgical Artist connects preachers to the person and work of Jesus Christ, whose own double ministry took the raw materials of the human condition and offered them back to the Father in a redemptive and imaginative fashion through the Holy Spirit. It is in the large creative ministry of Jesus Christ that preachers find their creativity freed to proclaim the gospel bodily within the context of the liturgical work of God's people.

Luke's narrative of Jesus was presented to Christians who had already heard and read stories of Jesus and the birth of this new movement, Christianity. Luke seemed to rewrite the story of Jesus similar to ancient epics of the history of a nation, a movement, and the tale of a hero. Jesus and the church emerged in occupied Judea, a nation that was not only oppressed but was in exile. Occupied Judea, however, struggled for power and honor and in turn, for marginalized people who needed God. Jesus, the epic hero, journeyed to earth and Jerusalem to free those on the margins of society. This epic story lives on today in a church that also has heard the story of Jesus, but has forgotten that the friend of sinners calls Christians to also reach those who are marginalized by our occupied culture. Luke invites Christians to emerge as a movement that seeks and saves those ostracized by our communities.

In A Biblical Understanding of Pain: Its Reasons and Realities, John Timmerman examines six different sources of pain, each with its own chapter of description and biblical response. These include physical pain, the pain of mental illness, spiritual pain, emotional pain, the pain of the Prodigal, and the pain of memories. Additional chapters explore the sources of pain, the denial of pain, and the question of God's omnipotence and why he doesn't just remove pain. Rather than setting forth sets of rules governing our response to pain, Professor Timmerman narrates actual life events and examples, and then examines biblical responses to these. The result is a study that feels lived in.

Much has been written on the centenary of the First World War; however, no book has yet explored the tragedy of the conflict from a theological perspective. This book fills that gap. Taking their cue from the famous British army chaplain Geoffrey Studdert Kennedy, seven central essays--all by authors associated with the cathedral where Studdert Kennedy first preached to troops--examine aspects of faith that featured in the war, such as the notion of ""home,"" poetry, theological doctrine, preaching, social reform, humanitarianism, and remembrance. Each essay applies its reflections to the life of faith today.The essays thus represent a highly original contribution to the history of the First World War in general and the work of Studdert Kennedy in particular; and they provide wider theological insight into how, in the contemporary world, life and tragedy, God and suffering, can be integrated. The book will accordingly be of considerable interest to historians, both of the war and of the church; to communities commemorating the war; and to all those who wrestle with current challenges to faith. A foreword by Studdert Kennedy's grandson and an afterword by the bishop of Magdeburg in Germany render this a volume of remarkable depth and worth.