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In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds a new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today.
Educated people have become bereft of sophisticated ways to develop their religious inclinations. A major reason for this is that theology has become vague and dull. In The Character of God, author Thomas E. Jenkins maintains that Protestant theology became boring by the late nineteenth century because the depictions of God as a character in theology became boring. He shows how in the early nineteenth century, American Protestant theologians downplayed biblical depictions of God's emotional complexity and refashioned his character according to their own notions, stressing emotional singularity. These notions came from many sources, but the major influences were the neoclassical and sentimental literary styles of characterization dominant at the time. The serene benevolence of neoclassicism and the tender sympathy of sentimentalism may have made God appealing in the mid-1800s, but by the end of the century, these styles had lost much of their cultural power and increasingly came to seem flat and vague. Despite this, both liberal and conservative theologians clung to these characterizations of God throughout the twentieth century. Jenkins argues that a way out of this impasse can be found in romanticism, the literary style of characterization that supplanted neoclassicism and sentimentalism and dominated American literary culture throughout the twentieth century. Romanticism emphasized emotional complexity and resonated with biblical depictions of God. A few maverick religious writers-- such as Harriet Beecher Stowe, W. G. T. Shedd, and Horace Bushnell--did devise emotionally complex characterizations of God and in some cases drew directly from romanticism. But their strange and sometimes shocking depictions of God were largely forgotten in the twentieth century. s use "theological" as a pejorative term, implying that an argument is needlessly Jenkins urges a reassessment of their work and a greaterin understanding of the relationship between theology and literature. Recovering the lost literary power of American Protestantism, he claims, will make the character of God more compelling and help modern readers appreciate the peculiar power of the biblical characterization of God.
Presenting a fundamental re-thinking of Asian theology, this book focuses on theological indigenization in Asia in light of the postcolonial theory of resistance advanced by Homi K. Bhabha, among others. Two types of anti-colonialist resistance within Asian theologies are identified and interrogated. The first is nationalistic in kind, operating from a theological language that is binaristic and oppositional. The second is illustrated by that which was mounted by the three Chinese Christian thinkers whose indigenous theologies are analysed in this book as case studies. This second kind, postcolonial in its character, is characterized by collaboration rather than antagonistic binarism. In spite of much dissimilarity between these two kinds of resistance, the book argues that they are similarly anti-colonialist, and both can be equally valid in resisting colonial forces. Given that the binarism and antagonism imbedded in the Asian theological movement are historically contingent, and that the sole reliance on this resistance has made the movement self-ensnaring, the book suggests that the Asian theological movement widen its choice of colonial-resistant strategies. Drawing attention to the otherwise subtle politics of the Asian theological indigenization discourse, this book addresses the relationship between postcolonialism and Asia contextual theology, and is of interest to students and scholars of Asian Religion and Philosophy.
What is the relationship between cosmopolitanism and secularism—the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Étienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself. Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laïcité’s identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.
This book delves into the public character of public theology from the sites of subalternity, the excluded Dalit (non) public in the Indian public sphere. Raj Bharat Patta employs a decolonial methodology and explores the topic in three parts: First, he engages with ‘theological contexts,’ by mapping global and Indian public theologies and critically analysing them. Next, he discusses ‘theological companions,’ and explains ‘theological subalternity’ and ‘subaltern public’ as companions for a subaltern public theology for India. Finally, Patta explains ‘theological contours’ by discussing subaltern liturgy as a theological account of the subaltern public and explores a subaltern public theology for India.
Addressing the relationship between Mead's notions of self and society and those of important continental thinkers, The Cosmopolitan Self demonstrates that Mead's ideas not only speak to resolving the tension between universalism and pluralism but do so in a manner that challenges and advances the positions of these continental theoreticians."--BOOK JACKET.
The series of essays in Theology without Borders explore Peter C. Phan's groundbreaking work to widen Christian theology beyond the Western world, providing a welcome overview for anyone interested in Phan's career, his body of work, and its influence.
A team of international scholars assesses the field of modern theology thematically, covering classic topics in Christian theology over the last 200 years.
Although emerging scholarship in the social sciences suggests that religion can be a potential catalyst of cosmopolitanism and global citizenship, few attempts have been made to bring to the fore new theoretical positions and empirical analyses of how cosmopolitanism -- as a philosophical notion, a practice and identity outlook -- can also shape and inform concrete religious affiliations. Key questions concerning the significance of cosmopolitan ideas and practices – in relation to particular religious experiences and discourses -- remain to be explored, both theoretically and empirically. This book takes as its starting point the emergence of cosmopolitanism -- as a major interdisciplinary field -- as a springboard for generating a productive dialogue among scholars working within a variety of intellectual disciplines and methodological traditions. The chapter contributions offer a serious attempt to critically engage both the limitations and possibilities of cosmopolitanism as an analytical and critical tool to understand a changing religious landscape in a globalizing world, namely, the so-called ‘new religious diversity’, religious conflict, and issues of migration, multiculturalism and transnationalism vis-à-vis the public exercise of religion. The contributors’ work is situated in a range of world sites in Africa, India, North America, Latin America, and Europe. This work will be of great interest to students and scholars of globalization, religion and politics, and the sociology of religion.
The world we live in is unjust. Preventable deprivation and suffering shape the lives of many people, while others enjoy advantages and privileges aplenty. Cosmopolitan responsibility addresses the moral responsibilities of privileged individuals to take action in the face of global structural injustice. Individuals are called upon to complement institutional efforts to respond to global challenges, such as climate change, unfair global trade, or world poverty. Committed to an ideal of relational equality among all human beings, the book discusses the impact of individual action, the challenge of special obligations, and the possibility of moral overdemandingness in order to lay the ground for an action-guiding ethos of cosmopolitan responsibility. This thought-provoking book will be of interest to any reflective reader concerned about justice and responsibilities in a globalised world. Jan-Christoph Heilinger is a moral and political philosopher. He teaches at Ludwig-Maximilians-Universität, Munich, Germany, and at Ecole normale supérieure, Port-au-Prince, Haiti.