When Osip Mandelstam wrote that the Russian word was "sentient and breathing flesh," he voiced one of the most powerful themes in his culture. In The Word Made Self, Thomas Seifrid explores this Russian fascination with the power of the word as expressed in the work of philosophers, theologians, and artists of the Silver Age and early Soviet period. He shows that their diverse works (poems, novels, philosophical and religious tracts) share an attempt to articulate "a model of selfhood within the phenomenon of language." The thinkers included in this book—among them Pavel Florenskii, Roman Jakobson, Aleksei Losev, and Gustav Shpet—frequently responded to the work of contemporary European philosophers even as they drew upon and revitalized powerful elements of early Russian religious thought. On Seifrid's view, this highly original body of writing about language was the essential context for the development of Russian Futurism, Formalism, and the work of Mikhail Bakhtin and the Soviet structuralists—movements and ideas whose influence has extended far beyond Russia and long past their years of efflorescence. This book will have a lasting impact among readers who will be fascinated to discover the richness of this long-suppressed chapter in the history of Russian culture.

Most theologians believe that in the human life of Jesus of Nazareth, we encounter God. Yet how the divine and human come together in the life of Jesus still remains a question needing exploring. The Council of Chalcedon sought to answer the question by speaking of one and the same Son, our Lord Jesus Christ, the same perfect in divinity and also perfect in humanity, the same truly God and truly a human being. But ever since Chalcedon, the theological conversation on Christology has implicitly put Christs divinity and humanity in competition. While ancient (and not-so-ancient) Christologies from above focus on Christs divinity at the expense of his humanity, modern Christologies from below subsume his divinity into his humanity. What is needed, says Ian A. McFarland, is a Chalcedonianism without reserve, which not only affirms the humanity and divinity of Christ but also treats them as equal in theological significance. To do so, he draws on the ancient christological language that points to Christs nature, on the one hand, and his hypostasis, or personhood, on the other. And with this, McFarland begins one of the most creative and groundbreaking theological explorations into the mystery of the incarnation undertaken in recent memory.

John 1:14 ... and the Word was made flesh ... In every religion and philosophy, word remains word - religion remains a theory and philosophy remains a guess. But in Jesus Christ, the Word is made flesh, reality is revealed - God's thought is concluded in human life. The ultimate destiny of the Word, was never a book or an institution, but the image and likeness of God displayed in human life! Both the content and the method in which the course is presented is aimed at this purpose: to inspire and ignite an understanding that will find expressing through our lives - the Word made flesh. This 25 week (6 month) course will explore the mystery that was hidden for ages and generation, but has now been revealed ... Christ in us, all we could ever have hoped for. See ginomai.org for more information.

A groundbreaking work of ethnography, urban studies, and theology, Mark Gornik's Word Made Global explores the recent development of African Christianity in New York City. Drawing especially on ten years of intensive research into three very different African immigrant churches, Gornik sheds light on the pastoral, spiritual, and missional dynamics of this exciting global, transnational Christian movement.

Preaching mediates the word of God into a cultural matrix. And no American preaching has done so more effectively and powerfully than African American preaching, claims noted homiletician James Harris. Known for its rhetorical strength, social-justice orientation, and dead-on connection to the community's lived experience, black preaching is here analyzed and proposed as a model for all preaching. Harris grounds black preaching in the self-understanding of the historic black church and its most prominent preachers, from Martin Luther King Jr. to Samuel Proctor. Harris also explores the hermeneutical and aesthetic dimensions of preaching, especially at the intersection of sacred text and the broader culture. He then lays out the specific distinguishing characteristics of black preaching, including verbal cadence and rhythm, use of gestures, and, most thoroughly, the narrative model of the sermon. His last chapter, ''Preaching Plainly,'' provides specific instructions on how to put the sermon together employing this model.