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G. K. Chesterton wrote, "Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead." This book pays homage to major theologians of the Christian tradition that tell the history of theology. Matt Jenson engages in charitable yet critical exposition and dialogue with eleven select thinkers, offering a lucid, synthetic account of their theology with a view to ongoing systematic theological issues. He engages directly with core primary texts and treats individual theologians in greater depth and nuance than most overview textbooks.
Exploring the tension at the heart of America’s culture wars, this is “a very fine book on a very important subject” (Mark A. Noll, author of The Civil War as a Theological Crisis). Christianity, not religion in general, has been important for American democracy. With this bold thesis, Hugh Heclo offers a panoramic view of how Christianity and democracy have shaped each other. Heclo shows that amid deeply felt religious differences, a Protestant colonial society gradually convinced itself of the truly Christian reasons for, as well as the enlightened political advantages of, religious liberty. By the mid-twentieth century, American democracy and Christianity appeared locked in a mutual embrace. But it was a problematic union vulnerable to fundamental challenge in the Sixties. Despite the subsequent rise of the religious right and glib talk of a conservative Republican theocracy, Heclo sees a longer-term, reciprocal estrangement between Christianity and American democracy. Responding to his challenging argument, Mary Jo Bane, Michael Kazin, and Alan Wolfe criticize, qualify, and amend it. Heclo’s rejoinder suggests why both secularists and Christians should worry about a coming rupture between the Christian and democratic faiths. The result is a lively debate about a momentous tension in American public life.
God is dead, but his presence lives on in politics. This is the problem of political theology: the way that theological ideas find their way into secular political institutions, particularly the sovereign state. In this intellectual tour-de-force, leading political theorist Saul Newman shows how political theology arose alongside secularism, and relates to the problem of legitimising power and authority in modernity. It is not about the power of religion so much as about the religion of power. Examining the current crisis of the liberal order, he argues that recent phenomena such as the rise of populism, the renewed demand for strong national sovereignty and the return of religious fundamentalism may be understood through this paradigm. He illustrates his argument through an exploration of themes such as sovereignty, democracy, economics, technology, ecological catastrophe, messianism and the future of radical politics, engaging with thinkers ranging from Schmitt and Hobbes to Stirner, Foucault, and Agamben. This book will be a crucial text for all students, scholars and general readers interested in the meaning and significance of political theology for political theory.
Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority. Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political. While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the Journal of the American Academy of Religion hailed "one of the best commentators on religion and postmodernism."
DigiCat presents the essential works of Christian faith - the scriptures, the history of Christianity, the most important philosophical works on religion & spirituality, as well as most famous Christian novels and stories: Scripture: Bible First Clement Second Clement Didache Epistle of Barnabas Shepherd of Hermas The Infancy Gospel of Thomas Apocalypse of Peter History: History of the Christian Church Creeds of Christendom Philosophy of Religion: The Confessions of St. Augustine On the Incarnation (Athanasius) On the Soul and the Resurrection (Gregory of Nyssa) On the Holy Spirit (Basil) Pastoral Care (Gregory I) An Exact Exposition of the Orthodox Faith (John of Damascus) Summa Theologica (St. Thomas Aquinas) The Imitation of Christ (Thomas à Kempis) A Treatise on Christian Liberty (Martin Luther) The Interior Castle (St. Teresa of Ávila) The Practice of the Presence of God (Brother Lawrence) The Age of Reason (Thomas Paine) The Natural History of Religion (David Hume) The Religious Affections (Jonathan Edwards) The Essence of Christianity (Ludwig Feuerbach) Beyond Good and Evil (Nietzsche) All of Grace (Charles Spurgeon) Humility: The Journey Toward Holiness (Andrew Murray) Orthodoxy (Chesterton) The Everlasting Man (Chesterton) The Sovereignty of God (Arthur Pink) The Kingdom of God Is Within You (Tolstoy) Religious Fiction: Divine Comedy (Dante) Paradise Lost (John Milton) The Pilgrim's Progress (John Bunyan) Zadig (Voltaire) Ben-Hur: A Tale of the Christ (Lew Wallace) Quo Vadis (Henryk Sienkiewicz) In His Steps (Charles M. Sheldon) The Story of the Other Wise Man (Henry Van Dyke) The Ball and the Cross (Chesterton) The Enchanted Barn (Grace Livingston Hill) The Grand Inquisitor (Dostoevsky) Wilhelm Meister's Apprenticeship (Goethe) Thus Spoke Zarathustra (Nietzsche) Spirituality: The Conduct of Life (Ralph Waldo Emerson) Lessons in Truth (H. Emilie Cady) As a Man Thinketh (James Allen) Thoughts are Things (Prentice Mulford) The Game of Life and How to Play It (Florence Scovel Shinn)
In 1966, an infamous Time magazine cover asked "Is God Dead?" and brought the ideas of theologians William Hamilton and Thomas J. J. Altizer to the wider public. In the years that followed, both men suffered professionally and there was no notable increase to the small number of thinkers considered death of God theologians. Meanwhile, Christian fundamentalism staged a striking comeback in the United States. Yet, death of God, or radical, theology has had an ongoing influence on contemporary theology and philosophy. Contributors to this book explore the origins, influence, and legacy of radical theology and go on to take it in new directions. In a time when fundamentalism is the greatest religious temptation, this volume makes the case for the necessity of resurrecting the death of God.
DigiCat presents to you this unique Christianity collection with carefully picked out religious works from the earliest times to modern days, showing the development of Christian religion and spirituality. Scripture: Bible First Clement Second Clement Didache Epistle of Barnabas Shepherd of Hermas The Infancy Gospel of Thomas Apocalypse of Peter History: History of the Christian Church (Philip Schaff) Creeds of Christendom (Philip Schaff) Philosophy of Religion: The Confessions of St. Augustine On the Incarnation (Athanasius) On the Soul and the Resurrection (Gregory of Nyssa) On the Holy Spirit (Basil) Pastoral Care (Gregory I) An Exact Exposition of the Orthodox Faith (John of Damascus) Summa Theologica (Saint Thomas Aquinas) The Imitation of Christ (Thomas à Kempis) A Treatise on Christian Liberty (Martin Luther) The Interior Castle (St. Teresa of Ávila) The Practice of the Presence of God (Brother Lawrence) The Age of Reason (Thomas Paine) The Natural History of Religion (David Hume) The Religious Affections (Jonathan Edwards) The Essence of Christianity (Ludwig Feuerbach) Beyond Good and Evil (Nietzsche) All of Grace (Charles Spurgeon) Humility (Andrew Murray) Orthodoxy (Chesterton) The Everlasting Man (Chesterton) The Sovereignty of God (Arthur Pink) The Kingdom of God Is Within You (Tolstoy) Religious Fiction: Divine Comedy (Dante) Paradise Lost (John Milton) The Pilgrim's Progress (John Bunyan) Zadig (Voltaire) Ben-Hur: A Tale of the Christ (Lew Wallace) Quo Vadis (Henryk Sienkiewicz) In His Steps (Charles M. Sheldon) The Story of the Other Wise Man (Henry Van Dyke) The Ball and the Cross (Chesterton) The Enchanted Barn (Grace Livingston Hill) The Grand Inquisitor (Dostoevsky Wilhelm Meister's Apprenticeship (Goethe) Thus Spoke Zarathustra (Nietzsche) Spirituality: The Conduct of Life (Ralph Waldo Emerson) Lessons in Truth (H. Emilie Cady) As a Man Thinketh (James Allen) Thoughts are Things (Prentice Mulford) The Game of Life and How to Play It (Florence Scovel Shinn)
In the 1960s, the strict opposition between the religious and the secular began to break down, blurring the distinction between political philosophy and political theology. This collapse contributed to the decline of modern liberalism, which supported a neutral, value-free space for capitalism. It also deeply unsettled political, religious, and philosophical realms, forced to confront the conceptual stakes of a return to religion. Gamely intervening in a contest that defies simple resolutions, Clayton Crockett conceives of the postmodern convergence of the secular and the religious as a basis for emancipatory political thought. Engaging themes of sovereignty, democracy, potentiality, law, and event from a religious and political point of view, Crockett articulates a theological vision that responds to our contemporary world and its theo-political realities. Specifically, he claims we should think about God and the state in terms of potentiality rather than sovereign power. Deploying new concepts, such as Slavoj Žižek's idea of parallax and Catherine Malabou's notion of plasticity, his argument engages with debates over the nature and status of religion, ideology, and messianism. Tangling with the work of Derrida, Deleuze, Spinoza, Antonio Negri, Giorgio Agamben, Alain Badiou, John D. Caputo, and Catherine Keller, Crockett concludes with a reconsideration of democracy as a form of political thought and religious practice, underscoring its ties to modern liberal capitalism while also envisioning a more authentic democracy unconstrained by those ties.
Contemporary Chinese churches show an extreme privatization tendency, advocating that religion is a private affair and has nothing to do with politics. So Christians are only about the salvation of their own personal souls, and they do not care about all public affairs. In order to escape the harsh reality, not hesitate to distort the true principle of separation of church and state, and even frequently bring out the words of Jesus "God belongs to God and Caesar belongs to Caesar" to prove that religion must draw a clear line with politics, and do not interfere with each other. On the other hand, it is also wrong for the church as a religious organization directly gets involved in the elections or gives the churchgoers pressure to vote for the church's favored candidate. The church is not supposed to be a tool for politicians' elections but for the spiritual salvation of the people, including churchgoers or not churchgoers, regardless of their political attitudes. Although the Bible can interpret a variety of different theological themes, political theology, peace theology, human rights theology, liberation theology, women's theology, ecological theology, etc., it will always be for the liberation of the victims, the oppressed and the criticism of the murderer of suffering! For the righteousness of the oppressed and suffering people is the most indispensable part of Christians' love for their neighbors and eventually for society as a whole! Is the only evidence of a Christian's love for God.
Religion after Deliberative Democracy responds to gaps exposed by the case of religion in deliberative democratic theory. Religion's persistent visibility in political life has called for new solutions for healing deeply divided societies. In response, the author begins with Jeffrey Stout’s pragmatist vision of democracy before providing a series of supplements in subsequent chapters. Past legacies are refigured in a rapprochement with Jürgen Habermas’s work which is differentiated from the distinctive relevance of Hannah Arendt’s Vita Activa. New developments in comparative political theology are complemented by recent systems theory approaches to institutional interactions. Peaceful protest movements are reframed in light of the trust-building capacities of minipublics. The result is reason for renewed confidence in democratic practices attuned to fostering political plurality and capable of responding to persistent religious partisanship. This book fills a crucial space in the literature on religion and democracy and will be of interest to students and scholars of philosophy of religion, theology, pragmatism, and political theory.