In the world’s most developed democracies, anxiety about the future of democracy is palpable. The tension between moral aspiration and moral despair has reached a point of crisis. Christian realism arose during a similar time of crisis, when Reinhold Niebuhr used the insights of the Christian tradition to interpret the clash between democracy and totalitarianism. Beginning with Robin Lovin’s account of Christian realism as a nuanced blend of theological, moral, and political realisms, The Future of Christian Realism addresses fundamental topics in theology, ethics, and politics. The contributors come from different traditions, span five continents, and together present a case for the continuing relevance of Christian realism. By paying close attention to many of the most pressing moral challenges facing societies today, the authors illustrate and evaluate the enduring relevance of Christian realism.
In contemporary reflection on Christianity and politics, the work of realist, witness, and feminist theologians has been done in isolation. Christian Ethics at the Boundary offers the first collaborative approach to public and political theology. Extending the strong contextual work of Robin W. Lovin, Stanley Hauerwas, Kathryn Tanner, Monica A. Coleman, and Mary McClintock Fulkerson, author Karen V. Guth engages the prominent public theologians Reinhold Niebuhr, John Howard Yoder, and Martin Luther King Jr. to identify new trajectories for future work in Christian ethics.
In this book Paul Contino offers a theological study of Dostoevsky’s final novel, The Brothers Karamazov. He argues that incarnational realism animates the vision of the novel, and the decisions and actions of its hero, Alyosha Fyodorovich Karamazov. The book takes a close look at Alyosha’s mentor, the Elder Zosima, and the way his role as a confessor and his vision of responsibility “to all, for all” develops and influences Alyosha. The remainder of the study, which serves as a kind of reader’s guide to the novel, follows Alyosha as he takes up the mantle of his elder, develops as a “monk in the world,” and, at the end of three days, ascends in his vision of Cana. The study attends also to Alyosha’s brothers and his ministry to them: Mitya’s struggle to become a “new man” and Ivan’s anguished groping toward responsibility. Finally, Contino traces Alyosha’s generative role with the young people he encounters, and his final message of hope.
T.F. Torrance is widely recognized as one of our most important twentieth-century theologians. And scholars of Torrance suggest 'Reality & Scientific Theology' is one of his most accessible works. Torrance's insights on Christian epistemology are remarkably relevant in light of recent discussions on realism and antirealism in philosophy and theology. Torrance brilliantly sets forth no naive or even critical realism, but rather an evangelical realism - knowledge grounded in the revelation of God in Jesus Christ. He not only constructively argues the case for an evangelical realism but compares and contrasts theological knowledge with natural scientific knowledge, and shows how the Bible can function authoritatively in a fragmented church. This edition of 'Reality and Evangelical Theology' includes an in-depth foreword that contextualizes Torrance's seminal theological work in light of recent debates over postmodern and postcritical hermeneutics to Scripture. It will handsomely repay engagement (or reengagement) by theologians, philosophers, students and thoughtful pastors.
What is the relationship between the command to love one’s enemies and the use of violence and/or other coercive political means? This work examines this question by comparing and contrasting two important contemporary approaches to Christian ethics, neoAugustinian and the ecclesial or neoAnabaptist. It traces the complicated conversation that has taken place since John Howard Yoder took on Reinhold Niebuhr’s interpretation of the Anabaptists in the 1940’s. It consists of three parts. The first part traces the development of the Augustinian-Niebuhrian approach to ethics from Niebuhr through those who have advanced his work including Paul Ramsey, Timothy Jackson, Charles Mathewes, Eric Gregory, and Jennifer Herdt. It also examines the Augustinian ethics of Oliver O’Donovan, John Milbank and Nicholas Wolterstorff. Along with tracing the Augustinian approach and its trajectories through agapism, theology and the interpretation of Augustine, it identifies fifteen criticisms that this approach brings against the neoAnabaptists. The second part traces the origin of the ecclesial or neoAnabaptist approach, and then examines its relationship to, and criticism of, agapism, what theological doctrines are central and its interpretation of Augustine. Its purpose is primarily constructive by explaining the role that ecclesiology, Christology and eschatology have among the neoAnabaptists. The third part addresses the criticisms levied by Augustinians against the neoAnabaptists by drawing on the constructive theology in the second part. It intends to show where the Augustinian critics are correct, where they have missed key theological teachings, and where they misrepresent. It also assesses the summons to the nationalist project the Augustinians put to the neoAnabaptists. If this work is successful, this third part will not be defensive. It will instead illumine the reasons for the criticisms and suggest means by which the conversation that began between Yoder and Niebuhr can continue and possibly bear fruit for theological ethics in both its ecclesial and nationalist projects for generations to come.
This volume aims to reconstruct and debate a contemporary Christian realist framework, while also applying such a perspective to the issues of contemporary politics such as the Bush Doctrine, the laws of war, democracy and democratization, U.S. participation in international institutions, and apocalyptic terrorism.
John de Gruchy is one of the greatest and most respected South African theologians of the past five decades. His work has left an indelible mark on both the South African and international theological landscapes. In this book he describes his theological journey, revisiting core themes, periods and sources. This is an enriching read, as De Gruchy engages with some of the greatest theologians in the history of the church ? notably John Calvin, Karl Barth, Karl Rahner, Dietrich Bonhoeffer and Reinhold Niebuhr ? as well as with a wide selection of his fellow South African theologians.ÿ?ÿCas Wepener
The COVID-19 pandemic and the war in Ukraine have starkly reminded us of the realities that threaten our future on planet Earth. Christian faith is not a way of escaping these realities, but of engaging them in the struggle for justice and peace—motivated by love, enabled by faith and sustained by hope. This is based on the conviction that in Jesus Christ the reality of God has become redemptively embodied within the reality of the world. Written within the context of South Africa but with global vision, and in conversation with the legacy of Dietrich Bonhoeffer, this book is an attempt to stir up discussion and inform action in connecting worldly and transcendent reality. Inevitably this will be controversial, not least because that is something that Bonhoeffer risked. This is certainly true when it comes to the five realities that provide much of the book’s substance: the persistence of racism, the will-to-power, scientism and soulless technology, the conflict in Israel-Palestine, and the threat of wars and pandemics. Is it possible to believe in the God of Jesus Christ in such a world? If so, what does that mean, and how does it help us live creatively, redemptively, and faithfully? To answer these questions, the author examines the meaning of faith; the human desire for transcendence; and the need for conversion, wisdom, solidarity, and responsible freedom.