By Graham Ward
Cities of God strains city tradition of north the US and Western Europe in the course of the Nineteen Seventies, to invite how theology can reply to the postmodern urban. when you consider that Harvey Cox released his well-known theological reaction to city dwelling through the mid-1960s little or no has been written to deal with this basic topic. via analyses of latest movie, structure, literature, and conventional theological assets in Augustine and Gregory of Nyssa, Graham Ward lays out a scientific theology which has the coaching and construction of towns as its concentration. this can be very important examining for all these attracted to theology and concrete dwelling.
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Additional resources for Cities of God (Radical Orthodoxy)
It was the early 1900s when Stadtebau, Stadtbaurat and Stadtebauer were organising town planning as a distinct profession in Germany (Sutcliffe: 1981, 34); it was 1904 when Ebenezer Howard’s dreams for the new garden city became a fully-fledged plan for Letchworth and the president of the Manchester and Salford Citizen’s Association, Thomas Horsfall, published his groundbreaking book The Improvement of the Dwellings and Surroundings of the People: The Example of Germany; and it was 1907 when the United States set up its first commission for city planning.
Those impressive skyscrapers are only possible because of the advances in engineering and the development of new materials fostered by the Industrial Revolution. New, larger markets, new demands for production, new expectancies 34 CI TIE S O F ETE RN A L A SPIR ATIO N from consumers all followed in the wake of the rise of a powerful class of industrialists and entrepreneurs. In Britain, the Great Exhibition was the staging of an imperial pre-eminence and the new, advanced capitalism that facilitated and maintained it.
He whispers also 23 IN TR O D U CT IO N of places in which these two amorous desires operate ‘the mortal course of the two cities, the heavenly and the earthly, which are mingled together (permixtarum) from the beginning down to the end. Of these, the earthly one has made to herself … false gods whom she might serve by sacrifice; but she which is heavenly and is a pilgrim on the earth does not make false gods, but is herself made by the true God of whom she herself must be the true sacrifice (cuius verum sacrificium ipsa fit).