This book establishes the necessary integration of theological knowledge with theological ethics. It does this as a response to the postmodern critique of Christianity, as exemplified in Rorty and Lyotard. They argue that any claim to know God is necessarily tyrannical. Contemporary responses to such postmodern thinking often fail to address adequately the ethical critique that is made. This book redresses that balance by suggesting that our knowedge of God and love of the Other are so intimately connected that we cannot have one without the other. In the absence of love, then, we simply do not know God. Justin Thacker proposes that an effective theological response to postmodernity must address both knowledge and ethics in an integrated fashion as presented in this book.

This book establishes the necessary integration of theological knowledge with theological ethics. It does this as a response to the postmodern critique of Christianity, as exemplified in Rorty and Lyotard. They argue that any claim to know God is necessarily tyrannical. Contemporary responses to such postmodern thinking often fail to address adequately the ethical critique that is made. This book redresses that balance by suggesting that our knowedge of God and love of the Other are so intimately connected that we cannot have one without the other. In the absence of love, then, we simply do not know God. Justin Thacker proposes that an effective theological response to postmodernity must address both knowledge and ethics in an integrated fashion as presented in this book.

This introductory 2003 guide offers examples of different types of contemporary theology and Christian doctrine in relationship to postmodernity.

The challenges that Western culture keeps posing to the Christian faith are ever new. The goal-posts keep changing. This study guide will equip theology students to understand the culture-shaping beliefs that are driving the kinds of questions it brings to faith. It will be an historical overview of the key stages in the history of Western philosophy with each section carefully tracing the genealogical line of ideas and the Christian responses to them, right up to the present day. For most theology students, learning abstract philosophical concepts involves literally learning a new language, a language that the initiated converse in with ease but which leaves the uninitiated baffled. Thus, each chapter in this study guide opens with a glossary of terms. Throughout the studyguide students are encouraged to reflect on the ways in which what has been learned might be applied in both explicitly theological and wider cultural contexts - for example, they might be asked to think of a film or book that seems to express elements of existentialism or postmodernism, or to describe how something very like the extreme subjectivity of idealism can sometimes shows itself in Sunday morning worship.

This book sorts out the confusion created by the use of the term "postmodern" in relation to widely divergent theological positions. Four different types of postmodern theology are distinguished in the preface: constructive, deconstructive, liberationist, and conservative. Two forms of each type are discussed in the book. Writing from a constructive, postmodern perspective, the authors enter into dialogue with the deconstructive postmodernism of Mark C. Taylor and Jean-François Lyotard, with the liberationist postmodernism of Harvey Cox and Cornel West, and with the conservative postmodernism of George William Rutler and John Paul II.

Almost without anybody noticing, a new cultural paradigm has come center stage, displacing an exhausted and increasingly marginalised postmodernism. Dr. Alan Kirby calls this cultural paradigm digimodernism, a name comprising both its central technical mode and its privileging of the fingers and thumbs in its use. The increasing irrelevancy of postmodernism requires a new theory to underpin our current digital culture.

Addresses the promises and perils of postmodernity for the church today.

This book offers a comprehensive and interdisciplinary account of religious identities in the Global South. Drawing on literature in various fields, Felix Wilfred analyzes how religious identities intersect with the processes of globalization, modernity, and postmodernity. He illustrates how the study of religion in the Global North often revolves around questions of secularism and fundamentalism, whereas a neo-Orientalist quality often attends study of religion in the Global South. These approaches and theorizing fail to incorporate the experiences of lived religion in the South, especially in Asia. Historically, the religions in the South have played a highly significant role in resistance to the domination by the colonial forces, an important reason for the continued attachment of the peoples of the South to their religious universe. This book puts the two regions and their scholarly norms in conversation with one another, exploring the social, political, cultural, and economic implications.

This book contributes to the literature on jurisprudence and theology by arguing for the role of a theoretically robust Christian theology in a legal community dominated by secular and liberal ideology. It is not a doctrinal or empirical analysis, but a theoretical exposition of the way in which modern law has contingently drifted from its theological origins. As a result, the legal system and the ideal of individual and communal relationship it envisages is characterised by antagonism and alienation, or more broadly, violence. The book contends that the way to restore a legal community of peace is to return to a Christian theology which is informed by Trinitarian thinking or the notion of unity in diversity, and reunites faith with reason. Returning reason to its ground in being allows peaceful persuasion by the revelation of God's perfect being through the Trinity and Incarnation, which models and enables the peaceful coexistence of difference through self-sacrificing love. This in turn produces the law of love – to love your neighbour as yourself. Since love does no wrong to a neighbour, a legal community operating by the law of love can fulfil the obligations of law by going beyond merely what is required by law and love individuals as part of a community.