Classic natural theology in its logical, rational, Aristotelian presentation has encountered an impasse. Since the Enlightenment, nature has ceased to be a vital topic in theological discussions until a recent revival of interest stemming from ecological and feminist concerns. Provocatively transcending boundaries between Philosophy and Theology, ancient and contemporary, East and West, Natural Theology Reconfigured revitalises the validity and relevancy of Natural Theology, a shipwrecked concept in the West, with the aid of Eastern Confucian Axiology and American Pragmatism.
Natural theology is a matter of debate among theologians and Christian philosophers. In this book, top scholars in the fields of theology and Christian philosophy introduce readers to five prevailing views on the topic. Contributors include John C. McDowell, Alister E. McGrath, Paul K. Moser, Fr. Andrew Pinsent, and Charles Taliaferro. The contributors offer constructive approaches from major perspectives--contemporary, Catholic, classical, deflationary, and Barthian--in a multiview format to provide readers with the "state of the question" on natural theology. Each unit consists of an introduction by a proponent of the view under discussion, responses from the other contributors, and a final response by the proponent. James Dew and Ronnie Campbell provide a helpful introduction and conclusion. Offering a model of critical thinking and respectful dialogue, this volume provides a balanced, irenic approach to a topic of ongoing debate. Students of theology, Christian philosophers, and readers interested in the theology and science dialogue will value this work.
A sparklingly strange odyssey through the kaleidoscope of America's new spirituality: the cults, practices, high priests and prophets of our supposedly post-religion age. Fifty-five years have passed since the cover of Time magazine proclaimed the death of God and while participation in mainstream religion has indeed plummeted, Americans have never been more spiritually busy. While rejecting traditional worship in unprecedented numbers, today's Americans are embracing a kaleidoscopic panoply of spiritual traditions, rituals, and subcultures -- from astrology and witchcraft to SoulCycle and the alt-right.As the Internet makes it ever-easier to find new "tribes," and consumer capitalism forever threatens to turn spirituality into a lifestyle brand, remarkably modern American religious culture is undergoing a revival comparable with the Great Awakenings of centuries past. Faith is experiencing not a decline but a Renaissance. Disillusioned with organized religion and political establishments alike, more and more Americans are seeking out spiritual paths driven by intuition, not institutions. In Strange Rites, religious scholar and commentator Tara Isabella Burton visits with the techno-utopians of Silicon Valley; Satanists and polyamorous communities, witches from Bushwick, wellness junkies and social justice activists and devotees of Jordan Peterson, proving Americans are not abandoning religion but remixing it. In search of the deep and the real, they are finding meaning, purpose, ritual, and communities in ever-newer, ever-stranger ways.
"Religion, Supernaturalism, the Paranormal, and Pseudoscience" provides a comprehensive rejoinder to the challenges posed to science, scientific anthropology, evolutionary theory and rationality by the advocates of supernatural, paranormal, and pseudoscientific perspectives and modes of thought associated with the current rise of irrationalism, antiintellectualism, and emboldened religious fundamentalism and violence. Drawing upon H. Sidky’s scientific anthropological background and ethnographic field research of supernatural and paranormal beliefs and practices in several cultures over three decades, the book answers several important questions: Why do humans have a proclivity for the supernatural and paranormal thinking? Why has humanity remained shackled to sets of ideas inherited from a violent past that have no basis in reality and which bestow an illusionary solace, promote bloodshed, endless cruelties and fervent hatreds, and have come at a high cost? Why have ancient superstitions been held as sacred, inviolate truths while other aspects of the archaic belief systems of which they were a part have long been discarded? Why have not humans outgrown religion and paranormal beliefs?
Globally we seem torn between local, exclusive forms of religion, which can cause immense spiritual and physical damage to people, and a bland secularism that confines the religions to safe havens, each offering its own private options for "spirituality" within a secularized global politic. In this context the religions tolerate one another but cannot engage in mutually challenging and transforming dialogue. Thompson argues that it is only through dialogue that the distinctive truths of the faiths emerge. Moving beyond the threefold paradigm that has limited dialogue, and challenging modern secularism and postmodern relativism alike, he argues for a dialogue-based realism that is rooted in the Christian doctrines of creation and Trinity. Turning to recent theological approaches, Thompson both affirms and criticizes narrative and postliberal theologies, liberation theology, and the revival of negative theology. The transfiguration of Jesus provides a model for the way theology proceeds in dialogue, from an initial naivety, through metaphysical construction and deconstruction, to a new metaphorical "interillumination." Thompson sets forth a utopian hope for "the interreligious city of God, shining with the divine, interilluminative rainbow light reflected from the many faiths, including the secular faith."
Listening to the Voices of Global Practitioners In Christian mission, we cross boundaries between the people of God and the not-yet people of God, declaring “[God’s] glory among the nations” (Ps 96:3). Mission begins and ends in worship. In mission, we proclaim the death, burial, and resurrection of Christ. We also care for the whole person. Thus, at its core, mission intertwines praise, word, and deed. This book represents the latest in missiological thinking. Though some contributors are scholars and even professors, most are field practitioners —evangelists, church planters, Bible translators, medical professionals, refugee workers, and community development specialists. Based on decades of faithful service, they report on what they have learned about mission. Mission in Praise, Word, and Deed addresses a wide range of critical concerns, such as informal theological education, Bible translation, business as mission, trauma care, and working on multicultural teams. As we ponder best mission practices, it’s wise to hear from global practitioners—those who have been at it for a long time. This book represents the diversity of the global church. They are men and women from Africa, Asia, Latin America, North America, and Europe who have served or presently serve in places across the world. These contributors share the conviction that the future of missions involves a growing global church and missionary workforce joining hands to complete the Great Commission amid severe opposition and disruption.
The twenty-first century is marked by a renewed emphasis on the missional responsibility of individual Christians and local churches. Churches on Mission: God’s Grace Abounding to the Nations is an attempt to explore the relationship between the local church and its missionary responsibilities. Through history, theology, case studies, and actual ministry practices, each author in this collection presents an aspect of local church participation. The book aims to be informational and inspirational on many levels and invites readers from local churches to become active participants in the mission of God.
T. F. Torrance’s proposal for natural theology constitutes one of the most creative and provocative elements in his work. By re-envisioning natural theology as the cognitive structure of theology determined by God’s self-revelation in Jesus Christ (and not as the task of philosophically reflecting on the nature or existence of God aside from religious presuppositions), Torrance moves through and beyond Barth’s resistance to natural theology. This book establishes Torrance’s unique reconstruction of natural theology within its proper intellectual context, providing a fresh analysis of this important methodological innovation as it emerges from Torrance’s realist epistemology. As Irving demonstrates, in Torrance’s distinctive conception of science, he operated with an approach to cognition that functions via a realist synthesis of experience and understanding, and in Torrance’s theological science, this synthesis of experience and understanding is the synthesis of revealed theology and natural theology. The author argues that this reconstruction of natural theology expresses a dramatic vision for human agency within theological cognition, adding the necessity of the human knowing subject to the priority of the divine revealer. Finally, this book marries Torrance’s accomplishments in reconstructing natural theology to his Christocentric theological method, in which God is both revealed and known in the person of Jesus Christ, fully God and fully human.
This book will be of interest to college faculty and advanced students interested in the relationship between religion and science, particularly at Christian colleges and seminaries. Its value is to offer an innovative Christian theological approach to the daunting problem that Darwinian animal suffering poses to belief in God.
Is following Jesus natural? Many would say no, but this book argues yes. Saying no suggests that grace and human nature are alternate moral categories. Saying yes implies that our humanity is gracious in origin, capacity, and intent. Much of this discussion hangs on what is meant by "nature" and "natural," and this book explores these ideas creationly and christologically. Part One considers natural law as commonly found in the classical Christian tradition. Part Two explores the radical christological tradition of Anabaptism. Part Three then proposes the two-nature christology of the Chalcedonian definition as a theological resource enabling their reconciliation. The Chalcedonianism of the modern Barth and the ancient Maximus the Confessor are appropriated, along with scientific theology of T. F. Torrance and Nancey Murphy. If Chalcedon correctly affirms Jesus's humanity as being homoousios (one nature) with our humanity, created like Adam's through the eternal Spirit, then Jesus's life was natural--proper to its created intent. And as his divine nature was homoousios with the Father's nature, he is the human expression of the divine Word which gives creation its contingent moral rationality. As such, the life of Jesus (Anabaptists' concern) is morally normative for all humanity (natural law's concern).
