The Christian Tradition: A Historical And Theological Introduction Mobi Download Book
Endike Baur
"The genius of Alister E. McGrath is his remarkable ability to write in a clear, concise, and lucid manner that draws both teachers and students to participate with the great thinkers of the Christian tradition, past and present. Education and illumination are the abundant fruits of this massive, well-organized text, which is sure to appeal to a wide range of Protestant, Catholic, and Orthodox audiences. For this we are indebted to the author."
Dennis Ngien, Professor of Systematic Theology, Tyndale University College and Seminary, Toronto, Canada
"For sheer comprehensiveness, clarity, and coherence, Alister McGrath has produced the definitive textbook. Always accurate and engaging, students are gently introduced to the gift of Theology in a memorable way."
Ian S. Markham, Dean and President of Virginia Theological Seminary
The Christian Tradition: A Historical and Theological Introduction mobi download book
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"Alister McGrath has proven himself a master at engagingly and simply introducing Christian theology in all of its contested complexity. All who work at the critical appropriation of the theological tradition stand in debt to McGrath."
M. Douglas Meeks, Cal Turner Chancellor Professor of Theology and Wesleyan Studies, Vanderbilt University Divinity School
Now celebrating its 25th year of publication, Christian Theology is one of the most internationally acclaimed textbooks in this area today. Completely rewritten for the sixth edition, it remains the ideal introduction to the beliefs and interpretation of Christianity. It is specifically designed for students with no prior knowledge, presenting the primary themes and debates of Christian theology with clarity and historical context.
This new edition retains all the elements that have made it so successful while also including significant additions and developments. There is an increased discussion of contemporary theology to complement the excellent coverage of historical material. Important new information has also been added, in areas such as the Holy Spirit, contemporary non-Western theologies, and feminist voices in Christian theology. The text is rich in pedagogy to encourage student learning, featuring a two colour design, glossary, end-of-chapter discussion questions, and much more. Written by renowned theologian Alister E. McGrath, this classic text is a clear, lively and concise introduction that provides instructors with the tools they need to engage with their students on Christian theology.
The text of this work, unless otherwise indicated, is licensed under Creative Commons Attribution-NonCommercial 4.0 International License. All images are reproduced with the permission of the rights holders acknowledged in captions and expressly excluded from the CC BY-NC license covering the rest of this publication. These images may not be reproduced, copied, transmitted, or manipulated without consent from the owners, who reserve all rights.
يسبر هذا الفصل تاريخ التدمير المقصود للتراث الثقافي بدءًا من العصور القديمة وصولًا إلى يومنا هذا. ويُحلل الظروف والدوافع السياسية والدينية والاجتماعية والعرقية وغيرها التي تدفع نحو تدمير المقتنيات الثقافية وطمس التراث الثقافي. ومن بين الروابط ذات الأهمية الخاصة تلك المتعلقة بجرائم الحرب والجرائم ضد الإنسانية وغيرها من الجرائم الوحشية التي يتم اقترافها بحق السكان المدنيين. تتم دراسة هذه الروابط عبر حالات من العصور القديمة وصولًا إلى حرب الأيقونات البيزنطية وحرب الأيقونات إبان فترة الإصلاح البروتستانتي والعصر الاستعماري الأوروبي والثورتان الفرنسية والروسية والحقبة النازية التي شهدت مستويات غير مسبوقة من الطمس الممنهج للثقافة والإنسانية. ومن بعدها نسلّط الضوء على جرائم الخمير الحمر في كمبوديا والتطهير العرقي والثقافي في حروب البلقان. وأخيرًا شهدنا على مستوى جديد من الضراوة في إبادة التراث الثقافي والإنسانية التي استغلتها ما تُسمى "الدولة الإسلامية في العراق والشام" لغايات دعائية أمام أنظار العالَم.
This chapter explores the history of the intentional destruction of cultural heritage from ancient times to the present. It analyzes the political, religious, social, ethnic, and other conditions and motivations that feed the obliteration of cultural artifacts and cultural heritage. Of particular interest are the links to war crimes, crimes against humanity, and other atrocities perpetrated against civilian populations. These connections are explored in cases from antiquity to the Byzantine iconoclastic controversy, the iconoclasm of the Protestant Reformation, the European colonial age, the French and Russian Revolutions, and the Nazi era, when the systematized obliteration of culture and humanity reached new levels. Next, the crimes of the Khmer Rouge in Cambodia and the ethnic and cultural cleansings of the Balkan Wars are highlighted. Finally, another dimension of ruthlessness is reached with the annihilation of cultural heritage and humanity that the so-called Islamic State in Iraq and Syria (ISIS) exploited for propaganda purposes before the eyes of a global audience.
Este captulo explora la historia de la destruccin intencional del patrimonio cultural desde la Antigedad hasta el presente. Analiza las condiciones y motivaciones polticas, religiosas, sociales y tnicas, entre otras, que impulsan la erradicacin de los artefactos culturales y el patrimonio cultural. Resultan particularmente interesantes las conexiones con los crmenes de guerra, los crmenes de lesa humanidad y otras atrocidades perpetradas contra poblaciones civiles. Estas conexiones se exploran en casos que abarcan desde la Antigedad a la controversia iconoclasta bizantina, la iconoclasia de la Reforma protestante, la era colonial europea, las revoluciones francesa y rusa, y la era nazi, en la que la destruccin sistematizada de la cultura y la humanidad alcanz nuevos niveles. A continuacin, se ponen de relieve los crmenes de los Jemeres Rojos en Camboya y las limpiezas tnicas y culturales de las guerras de los Balcanes. Por ltimo, se alcanza un nuevo nivel de crueldad con la aniquilacin del patrimonio cultural y la humanidad que el llamado Estado Islmico en Irak y Siria ha aprovechado para hacer propaganda ante la mirada del pblico mundial.
The history of the intentional destruction of cultural heritage is long and diverse,1 with motivations similarly varied. Ideologically or politically motivated iconoclasm seeks to destroy symbols and representational signs that characterize a past that has been vanquished, or a deposed system to purge its memory. Religious iconoclasm is fed by the hatred of images of another religion, as well as by the fight against idolatry and false gods in the service of the true faith. Economically motivated cultural destruction is characterized by the pillage and plunder of culturally significant sites or monuments for financial gain, which at times may give rise to shadow economies. It may not always be possible to clearly differentiate between the various reasons driving the destruction of cultural heritage, but they are closely intertwined. Cultural destruction also often goes hand in hand with human rights violations and other atrocities, particularly when the latter involve ethnic cleansing and genocide. These interconnections will be explored in detail throughout this essay.
Pillage and plunder of the spoils of a defeated city by the victorious power was commonplace in ancient times and in later eras was deemed the right of the victor, while the defeated population was for the most part barred from any rights and protection. Anything valuable and somewhat usable was stolen. However, at stake in these attacks was not any targeted destruction of works of art and cultural artifacts in the sense of an iconoclastic campaign, driven by the social belief in the importance of the destruction of icons and other images or monuments for political or religious reasons. In fact, such artifacts were often subject to political appropriation and rededication: by exhibiting them as trophies of victory in the public domain, military victories over other peoples could be permanently memorialized and claims to domination effectively visualized.3 The destruction of cultural heritage during ancient times was thereby in most cases politically motivated.
Cultural heritage destruction coupled with atrocities against populations are also known from the time of Ancient Mesopotamia. Thus, after the demise of the Assyrian Empire around 600 BCE, an intense hatred was unleashed on cities like Assur and Nineveh, leaving behind clearly visible traces of destruction of works of art: e.g., sarcophagi of the Assyrian rulers were demolished and their faces systematically purged from the palace reliefs because the vanquished were to be denied the possibility of immortalizing their glorious feats for posterity. The Assyrians had previously reacted similarly in obliterating particular rulers and dynasties from collective memory by destroying their sculpted images, a familiar practice throughout the ancient world.4
Ideological-religious conflicts in late antiquity resulted in enormous destruction of cultural heritage. Aside from securing the victory of Christianity, another concern was the redistribution of resources that could confer wealth, prestige, and power to the holder. Religious contradictions were not the driving force, but more often merely a pretext. Particularly in the Eastern Roman Empire, during late antiquity the state was more often the driven, and not the driving, force in these conflicts. The late Roman administration often had few instruments at its disposal to counter the organizational capability, military prowess, and mobilization potential of the Byzantine church. Contemporary sources widely disregard the consequences for the population, yet the devastation of pagan sanctuaries, besides being provoked by economic motives, was associated with massacres among the members of their practitioner communities, though the latter were not the actual target.
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