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For more than a millennium, beginning in the early Middle Ages, most Western Christians lived in societies that sought to be comprehensively Christian--ecclesiastically, economically, legally, and politically. That is to say, most Western Christians lived in Christendom. But in a gradual process beginning a few hundred years ago, Christendom weakened and finally crumbled. Today, most Christians in the world live in pluralistic political communities. And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world. Politics After Christendom argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. Instead, it prepares them to live in societies that are indifferent or hostile to Christianity, societies in which believers must live faithful lives as sojourners and exiles. Politics After Christendom explains what Scripture teaches about political community and about Christians' responsibilities within their own communities. As it pursues this task, Politics After Christendom makes use of several important theological ideas that Christian thinkers have developed over the centuries. These ideas include Augustine's Two-Cities concept, the Reformation Two-Kingdoms category, natural law, and a theology of the biblical covenants. Politics After Christendom brings these ideas together in a distinctive way to present a model for Christian political engagement. In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher). Part 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. They ought to pursue justice, peace, and excellence in these communities, but remember that these communities are temporary and thus not confuse them with the everlasting kingdom of the Lord Jesus Christ. Christians' ultimate citizenship is in this new-creation kingdom. Part 2 reflects on how the political theology developed in Part 1 provides Christians with a framework for thinking about perennial issues of political and legal theory. Part 2 does not set out a detailed public policy or promote a particular political ideology. Rather, it suggests how Christians might think about important social issues in a wise and theologically sound way, so that they might be better equipped to respond well to the specific controversies they face today. These issues include race, religious liberty, family, economics, justice, rights, authority, and civil resistance. After considering these matters, Part 2 concludes by reflecting on the classical liberal and conservative traditions, as well as recent challenges to them by nationalist and progressivist movements.
Modern movements such as neo-Calvinism, the New Perspective on Paul, and the emerging church have popularized a view of Christianity and culture that calls for the redemption of earthly society and institutions. Many Christians have reflexively embraced this view, enticed by the socially active and engaged faith it produces. Living in God's Two Kingdoms illustrates how a two-kingdoms model of Christianity and culture affirms much of what is compelling in these transformationist movements while remaining faithful to the whole counsel of Scripture. By focusing on God's response to each kingdom—his preservation of the civil society and his redemption of the spiritual kingdom—VanDrunen teaches readers how to live faithfully in each sphere. Highlighting vital biblical distinctions between honorable and holy tasks, VanDrunen's analysis will challenge Christians to be actively and critically engaged in the culture around them while retaining their identities as sojourners and exiles in this world.
What is the place of faith in public life in the UK? Beyond ‘secularism’ that seeks to relegate faith to the margins of public life, and a ‘Christian nation’ position that seeks to retain, or even regain, Christian public privilege, there is a third way. Faith in Democracy: Framing a Politics of Deep Diversity calls for an approach that maximises public space for the expression of faith-based visions within democratic fora while repudiating all traces of religious privilege. It argues for a truly conversational space, reflecting theologically on the contested concepts at the heart of the current debate about the place of faith in British public life: democracy, secularism, pluralism and public faith.
How will the western church negotiate the demise of Christendom? Can it rediscover its primary calling, recover its authentic ethos and regain its nerve? If churches are to thrive--or even survive--disturbing questions need to be confronted and answered. In conversation with Christians who have left the church and with those who are experimenting with fresh expressions of church, Stuart Murray explores both the emerging and inherited church scenes and makes proposals for the development of a way of being church suitable for a postdenominational, postcommitment and post-Christendom era. With chapters on mission, community and worship, Church After Christendom offers a vision of church life that is healthy, sustainable, liberating, peaceful and missional.
This groundbreaking book examines the anarchic aspects of Jesus' message, and suggests that the demise of the church as pillar of social order gives it a fresh opportunity to exercise its prophetic role - challenging injustice, shaking institutions and undermining some of the central values and norms on which post-Christian society is built.
We live in the wealthiest and most heavily defended world in history, so why do we feel so insecure? In a secular world, what does Christian theology have to say about this problem? Security after Christendom combines practical examples, social scientific research, and an ecumenical approach to political theology to answer these questions. It argues that Christendom was a plural phenomenon of imagined security communities of East and West whose unravelling continues to have implications for global politics today, as dramatically illustrated by Russia’s war in Ukraine. While notions of a new Christendom are idolatrous and delusional, secular imaginaries of national security or the liberal international order are both destructive and unstable. True security—radical inclusion, nonviolent protection, and abundant provision—is an eschatological phenomenon, inaugurated by Christ. Security after Christendom is neither found in faithful government nor an exclusive church-as-polis approach but in relations of tension where the fallen powers are continuously confronted by prophetic practices. A post-Christendom community expresses its love for the world by seeking its security, providentially limiting the disorders of the secular age, and offering glimmers of a new earth.
Western societies are experiencing a series of disorientating culture shifts. Uncertain where we are heading, observers use "post" words to signal that familiar landmarks are disappearing, but we cannot yet discern the shape of what is emerging. One of the most significant shifts, "post-Christendom," raises many questions about the mission and role of the church in this strange new world. What does it mean to be one of many minorities in a culture that the church no longer dominates? How do followers of Jesus engage in mission from the margins? What do we bring with us as precious resources from the fading Christendom era, and what do we lay down as baggage that will weigh us down on our journey into post-Christendom? Post-Christendom identifies the challenges and opportunities of this unsettling but exciting time. Stuart Murray presents an overview of the formation and development of the Christendom system, examines the legacies this has left, and highlights the questions that the Christian community needs to consider in this period of cultural transition.
Provocatively argues that concealing Christian identity in American public life is the best way to maintain faithful witness and integrity.
A "marvelous" (Economist) account of how the Christian Revolution forged the Western imagination. Crucifixion, the Romans believed, was the worst fate imaginable, a punishment reserved for slaves. How astonishing it was, then, that people should have come to believe that one particular victim of crucifixion-an obscure provincial by the name of Jesus-was to be worshipped as a god. Dominion explores the implications of this shocking conviction as they have reverberated throughout history. Today, the West remains utterly saturated by Christian assumptions. As Tom Holland demonstrates, our morals and ethics are not universal but are instead the fruits of a very distinctive civilization. Concepts such as secularism, liberalism, science, and homosexuality are deeply rooted in a Christian seedbed. From Babylon to the Beatles, Saint Michael to #MeToo, Dominion tells the story of how Christianity transformed the modern world.
The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.