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Divergent Traditions, Converging Faiths explores the relevance and usefulness of a comparative, inter-religious method for contemporary Christian theology, using the work of Ernst Troeltsch as a springboard. It also examines pertinent aspects of the work of Schleiermacher, Tillich, Raimon Panikkar, and Francis X. Clooney, and develops a test case involving a comparison of Hindu and Christian concepts of grace. The guiding question is, should contemporary Christian theologians take the doctrines of non-Christians into account in their constructive doctrinal work, and if so, how?
Trends in fertility decline, intergenerational relations, religion and secularization, ecological movements, employment and labour-market changes, personal authority, and social conflict are examined. This analysis shows an unmistakable convergence of social trends except in the domain of religion. But when the interconnection of these trends within each national society is examined, unexpected divergences are revealed. There are parallel trends in demography, organization of production, national institutions, social practices, and life style, and divergent trends in social inequality, social movements, and local institutions. Barriers between social classes have eroded and something that might be called multidimensional stratification has emerged, the diminution of violence in social conflicts implies an increasing volume of negotiation, and all forms of personal authority have been weakened. The transformation of the family structure is no doubt one of the most important changes in western civilization. The cross-national analyses of recent social trends help us to assess both convergence and divergence and to identify emergent singularities. Does convergence of trends mean these societies face a common destiny? With respect to trends so strong that they act as exogenous variables, the answer is yes. However, with respect to the responses those trends elicit in the context of a particular society, the answer is no. Massive convergence of trends does not mean that societies face a uniform future.
Contemporary proposals for Christian theology from post-liberalism to Radical Orthodoxy and beyond have espoused their own methodological paradigms. Those who have ventured into this domain of theological method, however, have usually had to stake their claims vis-a-vis trends in what may be called the contemporary post-al age, whether of the post-modern, post-Christendom, post-Enlightenment, post-Western, or post-colonial varieties. This volume is unique among offerings in this arena in suggesting a way forward that engages on each of these fronts, and does so from a particularistic Christian perspective without giving up on Christian theology's traditional claims to universality. This is accomplished through the articulation of a distinctive dialogical methodology informed by both Pentecostalism and Evangelicalism, one rooted in the Christian salvation-history narrative of Incarnation and Pentecost that is yet open to the world in its many and various cultural, ethnic, religious, and disciplinary discourses. Amos Yong here engages with twelve different interlocutors representing different ecumenical, religious, and disciplinary perspectives. 'The Dialogical Spirit' thus not only proffers a model for Christian theological method suitable for the twenty-first century global context but also exemplifies this methodological approach through its interactions across the contemporary scholarly, inter-religious, and theological landscape.
Relations with Continental Europe have been a central issue in British history. Several crucial questions can be identified: first, how similar or dissimilar was Britain, to other European countries in respect of its economy and political culture?; secondly, how far can similarity and difference be understood in terms of convergence and divergence, or of roughly parallel tracks reflecting and sustaining longstanding differences?; thirdly, did British people feel themselves to be Europeans?; fourthly did the British people take an informed and sympathetic interest in what was happening on the Continent, or did their ignorance of Europe lead to insularity and xenophobia?; and fifthly, to what extent was the British stage, and Britain as a whole involved in the affairs of Europe, diplomatically, militarily, economically, culturally? This wide-ranging, thoughtful and provocative study tackles these questions from the late Iron Age to the current debate about European integration. It is at once an important contribution to British history and a crucial work for those seeking to understand Britain's past and present position in Europe.
Theologians are increasingly looking to cultural analysis and criticism, rather than philosophy, as a dialogue partner for cross-disciplinary studies. This book explores the importance of this shift by bringing together scholars from a variety of theological perspectives to analyze different contemporary theories of culture and cultural movements. The essays here examine the theoretical relationship between theology and cultural studies and then discuss a series of controversial topics that cry out for theological reflection.
Postcolonial Public Theology is a tour de force, a study in theological reflection in conversation with the most compelling intellectual discourses of our time that offers prophetic challenge to the hegemony of economic globalisation. While evolutionary science searches for an ethically responsible practice of rationality, and inter-religious engagement forces Christians to grapple with the realities of cultural hybridity, Postcolonial Public Theology makes the case for public theology to turn toward postcolonial imagination, demonstrating a fresh rethinking of the public and global issues that continue to emerge in the aftermath of colonialism. Paul S. Chung provides students and scholars with a fascinating framework for imagining a polycentric Christianity as well as for discussing the continuing importance of Christian theology in the public arena.
This book examines the extent to which the EU has brought about and should bring about convergence of law in Europe.
Twenty-Five Element International Scholars show how roman catholic theology has grappled with religious pluralism. Catholic Engagement with World Religions outlines, clarifies, and defends official Roman Catholic teaching on the relationship between Christianity and other religious traditions in light of the Catholic belief that "We must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery".(Gaudium et Spes, 22) Part I studies the history of these issues while Part II examines their theological framing. Part III addresses Christianity and other religions since Vatican U. Part IV deals specifically with Judaism, Confucianism, Hinduism and Islam as these religions see themselves in relation to Christianity. A final chapter by Bishop Michael Fitzgerald offers a theological reflection on the foundations of interreligious dialogue today. For scholars, students, and practitioners of interreligious encounter, Catholic Engagement with World Religions is necessary and absorbing reading. Karl J. Becker, S.J., and Ilaria Morali teach at the Gregorian University in Rome.
Religion is the most fundamental, comprehensive of all human activities. it tries to make sense out of not simply one or another aspect of human life, but of all aspects of human experience. At the core of every civilization lies its religion, which both reflects and shapes it. Thus, if we wish to understand human life in general and our specific culture and history, we need to understand religion. What is religion? Religion is an explanation of the ultimate meaning of life, and how to live accordingly; based on a notion of the Transcendent. Normally it contains the four "C's": Creed, Code, Cult, Community-structure. CREED refers To The cognitive aspect of a religion; it is everything that goes into the "explanation" of the ultimate meaning of life. CODE OF BEHAVIOR, or ethics, includes all the rules and customs of action that somehow follow from one aspect or another of the Creed. CULT means all the ritual activities that relate the follower to one aspect or another of the Transcendent, either directly or indirectly, prayer being an example of the former and certain formal behavior toward representatives of the Transcendent, such as priests, of the latter. COMMUNITY-STRUCTURE refers To The relationships among the followers; this can vary widely, from a very egalitarian relationship, As among Quakers, through a "republican" structure as Presbyterians have, To a monarchical one, As with some Hasidic Jews have with their Rebbe. THE TRANSCENDENT, As the roots of the word indicate, means "that which goes beyond" the everyday, The ordinary, The surface experience of reality. it can mean spirits, gods, a Personal God, An Impersonal God, Emptiness, etc. This volume looks at the ways we humans have developed to study religion. However, a new age in human consciousness is now dawning: The Age of Global Dialogue, a radically new consciousness which fundamentally shifts the ways we understand everything in life, including religion. This global dialogical way of understanding life does not lead to one global religion, but it does lead toward a consciously acknowledged common set of ethical principles, a Global Ethic. The book looks at these two movements—the Age of Global Dialogue and inchoative Global Ethic—in order to help readers understand what is going on around them, So they might make informed, intelligent decisions about the meaning of life and how to live it. Author note:Leonard Swidleris Professor of Religion at Temple University.Paul Mojzesis Academic Dean and Professor of Religious Studies at Rosemount College.