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"No other movement or insight has challenged Christian theology so steeply in the modern period as historicism. The two-hundred-year-old notion that concepts, ideas, and theories all are influenced or occasioned by historical circumstances is today a commonplace in all fields. Davaney's authoritative text traces with clarity and skill the history of historicism and its various meanings, for the German Enlightenment through its Continental and distinctly American developments to its contemporary postmodern incarnations."--BOOK JACKET.
"No other movement or insight has challenged Christian theology so steeply in the modern period as historicism. The two-hundred-year-old notion that concepts, ideas, and theories all are influenced or occasioned by historical circumstances is today a commonplace in all fields. Davaney's authoritative text traces with clarity and skill the history of historicism and its various meanings, for the German Enlightenment through its Continental and distinctly American developments to its contemporary postmodern incarnations."--BOOK JACKET.
Presents a new option in theology, "pragmatic historicism" which emerges out of the historicist assumptions of recent Western thought and resists both confessionalism and universalism.
By all accounts, feminist theology is at a crossroads. Even as the longstanding consensus wanes that women's experience is the source and norm of feminist theology, the specific and often contradictory experience of different groups is now highlighted, and new theoretical frameworks are being proposed. This landmark volume explores central issues of female subjectivity and feminist identity, gender and embodiment, tradition and norms, and their impact on theology. Leading thinkers in this new generation of feminist theologians rethink the central claims of feminist theology and offer proposals for the future.
First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.
The Savage Side critiques the primary models of deity in dominant political theologies, especially those which align God with the natural world. The justice-seeking, political revolutionary God that the oppressed worship has dwindled back to the political fervor from which it sprang. In its place, a God based on our struggling existence in the natural world emerges, terrifyingly indifferent to any political or moral ideology.
First Published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.
As Scandinavian societies experience increased ethno-religious diversity, their Christian-Lutheran heritage and strong traditions of welfare and solidarity are being challenged and contested. This book explores conflicts related to religion as they play out in public broadcasting, social media, local civic settings, and schools. It examines how the mediatization of these controversies influences people’s engagement with contested issues about religion, and redraws the boundaries between inclusion and exclusion. FEATURED CONTRIBUTORSLynn Schofield Clark, Professor of Media, Film, and Journalism at the University of Denver, Colorado, USAMarie Gillespie, Professor of Sociology at the Open University, UKBirgit Meyer, Professor of Religious Studies at Utrecht University, the Netherlands
Hans Frei, one of the most influential American theologians of the twentieth century, is generally considered a founder of postliberal theology. Frei never set forth his thinking systematically, and he has been criticized for being inconsistent, contradictory, and insufficiently rigorous. Jason Springs seeks here to offer a re-evaluation of Frei's work. Arguing that Hans Frei's theology cannot be understood without a meticulous consideration of the complex equilibrium of his theological and philosophical interests and influences, Springs vindicates Frei's christologically motivated engagement with Ludwig Wittgenstein, Clifford Geertz, and Erich Auerbach, as well as his use of ordinary langua...
In the face of climate change and ecological diminishment, how can we hope that creation itself--good and beautiful, marked by tragedy and chaos--is taken up rather than left behind? Can a Christian vision, which has at times been drunk on eschatological dreams (or nightmares) that consign this world and most of its creatures to destruction, foster an earthly hope? Jurgen Moltmann and Sallie McFague offer two contemporary possibilities for an ecological eschatology. Floyd critiques both of these theological visions and traces an alternative that is both humble (grounded in the humus, the dirt) and hopeful (grounded in divine creativity), arguing that a "down-to-earth" hope is grounded finally in beauty: the beauty of the other that draws out the self, the beauty of the redeemed self coming out to meet the other, and the beauty of God that lures forth ever-new possibilities and gathers up all the beautiful and broken creatures into the deepest possible harmony.