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Stanley J. Grenz and Roger E. Olson offer a sympathetic guide and a critical assessment of the significant theologies and theologians of the 20th century. They trace the shifts in theol-ogy as it has moved back and forth between God's immanence and God's transcendence.
A succinct account of Catholic theology from 1900-2007, exploring the sometimes turbulent life, work and legacy of the 20th century's most important Catholic theologians.
This is an historical survey of 20th Century Roman Catholic Theological Ethics (also known as moral theology). The thesis is that only through historical investigation can we really understand how the most conservative and negative field in Catholic theology at the beginning of the 20th could become by the end of the 20th century the most innovative one. The 20th century begins with moral manuals being translated into the vernacular. After examining the manuals of Thomas Slater and Henry Davis, Keenan then turns to three works and a crowning synthesis of innovation all developed before, during and soon after the Second World War. The first by Odon Lottin asks whether moral theology is adequately historical; Fritz Tillmann asks whether it's adequately biblical; and Gerard Gilleman, whether it's adequately spiritual. Bernard Haering integrates these contributions into his Law of Christ. Of course, people like Gerald Kelly and John Ford in the US are like a few moralists elsewhere, classical gate keepers, censoring innovation. But with Humanae vitae, and successive encyclicals, bishops and popes reject the direction of moral theologians. At the same time, moral theologians, like Josef Fuchs, ask whether the locus of moral truth is in continuous, universal teachings of the magisterium or in the moral judgment of the informed conscience. In their move toward a deeper appreciation of their field as forming consciences, they turn more deeply to local experience where they continue their work of innovation. Each continent subsequently gives rise to their own respondents: In Europe they speak of autonomy and personalism; in Latin America, liberation theology; in North America, Feminism and Black Catholic theology; and, in Asia and Africa a deep post-colonial interculturatism. At the end I assert that in its nature, theological ethics is historical and innovative, seeking moral truth for the conscience by looking to speak crossculturally.
A landmark work, Mark Saucy's The Kingdom of God in the Teaching of Jesus presents and critiques all significant scholarship done in the last 30 years in both New Testament and systematic theology studies on Jesus and the kingdom.
"[This book] charts the transformation of one of the world's great religions during an age marked by world wars, genocide, nationalism, decolonization, and powerful ideological currents, many of them hostile to Christianity"--Amazon.com.
Stanley J. Grenz and Roger E. Olson offer a sympathetic guide and a critical assessment of the significant theologies and theologians of the 20th century. They trace the shifts in theol-ogy as it has moved back and forth between God's immanence and God's transcendence.
A historical and a theological analysis of the most important movement in twentieth-century Roman Catholic theology.
In this major revision and expansion of the classic 20th Century Theology (1992), coauthored with Stanley J. Grenz, Roger Olson tells the full story of modern theology from Descartes to Caputo, from the Kantian revolution to postmodernism, now recast in terms of how theologians have accommodated or rejected modernity.
Stanley J. Grenz evaluates the course of evangelical theology and sets out a bold agenda for a new century. He proposes that evangelical theology, to remain vibrant and vital in the postmodern era, should find its central integrative motifs in the reign of God and the community of Christ.
At a moment when "freedom of religion" rhetoric fuels public debate, it is easy to assume that sex and religion have faced each other in pitched battle throughout modern U.S. history. Yet, by tracking the nation's changing religious and sexual landscapes over the twentieth century, this book challenges that zero-sum account of sexuality locked in a struggle with religion. It shows that religion played a central role in the history of sexuality in the United States, shaping sexual politics, communities, and identities. At the same time, sexuality has left lipstick traces on American religious history. From polyamory to pornography, from birth control to the AIDS epidemic, this book follows religious faiths and practices across a range of sacred spaces: rabbinical seminaries, African American missions, Catholic schools, pagan communes, the YWCA, and much more. What emerges is the shared story of religion and sexuality and how both became wedded to American culture and politics. The volume, framed by a provocative introduction by Gillian Frank, Bethany Moreton, and Heather R. White and a compelling afterword by John D'Emilio, features essays by Rebecca T. Alpert and Jacob J. Staub, Rebecca L. Davis, Lynne Gerber, Andrea R. Jain, Kathi Kern, Rachel Kranson, James P. McCartin, Samira K. Mehta, Daniel Rivers, Whitney Strub, Aiko Takeuchi-Demirci, Judith Weisenfeld, and Neil J. Young.