"Salvation and Modernity presents an interpretation of the phenomenon of intellectual Christians in contemporary Chinese society, with special focus paid to Liu Xiaofeng, by exploring the main issues of faith, salvation, and the quest for a modern China. Author Fredrik Fallman investigates similar developments in earlier centuries by linking past and present forms of cultural Christian phenomenon and the beliefs and ideas of Liu Xiaofeng and other scholars. Their focus on Christianity implies a criticism of traditional Chinese value systems, in particular Confucianism and Daoism. The introduction of Christian theology and values into Chinese academia is a way of creating greater understanding for Western culture. Many cultural Christians argue that this advanced understanding is a prerequisite for establishing a modern China. Issues of personal faith and identity are also central in respect to modernity as well as to individual and national salvation." "Post-Mao China is seeking a new foundation for values, and cultural Christians have a definite role to play. Since the choice of Christianity is an expression of individuality, freedom, and criticism of political structures, cultural Christians will ultimately help in laying foundations for a theology in Chinese relations between the intellectuals and the Church. The impact and importance of cultural Christians is becoming more visible now than ever before."--BOOK JACKET.

What is the role of scientists in society? What should we think when they talk about more than just science? Mary Midgley discusses the high spiritual ambitions which tend to gather around the notion of science.

Salvation and Modernity presents an interpretation of the phenomenon of intellectual Christians in contemporary Chinese society, with special focus paid to Liu Xiaofeng, by exploring the main issues of faith, salvation, and the quest for a modern China. Author Fredrik FSllman investigates similar developments in earlier centuries by linking past and present forms of cultural Christian phenomenon, and the beliefs and ideas of Liu Xiaofeng and other scholars. Their focus on Christianity implies a criticism of traditional Chinese value systems, in particular Confucianism and Daoism. The introduction of Christian theology and values into Chinese academia is a way of creating greater understanding for Western culture. Many cultural Christians argue that this advanced understanding is a prerequisite for establishing a modern China. Issues of personal faith and identity are also central in respect to modernity as well as to individual and national salvation.

How does the Christian proclamation of salvation in Jesus Christ relate to the lives of the people who suffer most? Does salvation consist entirely of the hope for eternal life with God? How might the church effectively preach the message of salvation in Christ today? In Jesus and Salvation, Robin Ryan adopts a historical approach to these questions, discussing key themes and classic authors in the developing tradition about Christ the Savior. He examines modern soteriology by engaging the thought of Karl Rahner, Edward Schillebeeckx, Gustavo Gutiérrez, and Elizabeth Johnson. He also discusses contemporary conceptions of salvation within an evolutionary view of the cosmos as well as issues related to the Christian confession of Jesus as universal savior in a religiously pluralistic world. Ryan concludes by offering his own reflections on the meaning of salvation from God in Jesus Christ. By understanding salvation in Christ as both gift and call, Ryan invites readers to recognize in the saving grace of God a responsibility for the well-being of the human family and the rest of creation.

Clive Marsh offers a contemporary Christian understanding of salvation. He shows how salvation is understood and articulated now, when 'redemption' language is widely used outside of Christianity, and when redemptive experiences are reported in response to the arts, popular culture, media, and through counselling.

Religious pluralism is the greatest challenge facing Christianity in today's Western culture. The belief that Christ is the only way to God is being challenged, and increasingly Christianity is seen as just one among many valid paths to God. In Four Views on Salvation in a Pluralistic World, four perspectives are presented by their major proponents: Normative Pluralism: All ethical religions lead to God (John Hick) Inclusivism: Salvation is universally available, but is established by and leads to Christ (Clark Pinnock) Salvation in Christ: Agnosticism regarding those who haven't heard the gospel (Alister McGrath) Salvation in Christ Alone: Salvation depends on explicit personal faith in Jesus Christ alone (R. Douglas Geivett and W. Gary Phillips) This book allows each contributor to not only present the case for his view, but also to critique and respond to the critiques of the other contributors. The Counterpoints series presents a comparison and critique of scholarly views on topics important to Christians that are both fair-minded and respectful of the biblical text. Each volume is a one-stop reference that allows readers to evaluate the different positions on a specific issue and form their own, educated opinion.

Bringing together theologies of liberation and decolonial thought, Decolonial Love interrogates colonial frameworks that shape Christian thought and legitimize structures of oppression and violence within Western modernity. In response to the historical situation of colonial modernity, the book offers a decolonial mode of theological reflection and names a historical instance of salvation that stands in conflict with Western modernity. Seeking a new starting point for theological reflection and praxis, Joseph Drexler-Dreis turns to the work of Frantz Fanon and James Baldwin. Rejecting a politics of inclusion into the modern world-system, Fanon and Baldwin engage reality from commitments that Drexler-Dreis describes as orientations of decolonial love. These orientations expose the idolatry of Western modernity, situate the human person in relation to a reality that exceeds modern/colonial significations, and catalyze and authenticate historical movement in conflict with the modern world-system. The orientations of decolonial love in the work of Fanon and Baldwin—whose work is often perceived as violent from the perspective of Western modernity—inform theological commitments and reflection, and particularly the theological image of salvation. Decolonial Love offers to theologians a foothold within the modern/colonial context from which to commit to the sacred and, from a historical encounter with the divine mystery, face up to and take responsibility for the legacies of colonial domination and violence within a struggle to transform reality.

This text introduces the reader to the great variety of distinctive interpretations within the Christian tradition regarding theologies of salvation, distinctive interpretations expressed by a wide range of Christian theologians.

We are saved by faith when we trust that Jesus died for our sins. This is the gospel, or so we are taught. But what is faith? And does this accurately summarize the gospel? Because faith is frequently misunderstood and the climax of the gospel misidentified, the gospel's full power remains untapped. While offering a fresh proposal for what faith means within a biblical theology of salvation, Matthew Bates presses the church toward a new precision: we are saved solely by allegiance to Jesus the king. Instead of faith alone, Christians must speak about salvation by allegiance alone. The book includes discussion questions for students, pastors, and church groups and a foreword by Scot McKnight.

The Fear of Hell is a provocative study of two of the most powerful images in Christianity&—hell and the eucharist. Drawing upon the writings of Italian preachers and theologians of the Counter-Reformation, Piero Camporesi demonstrates the extraordinary power of the Baroque imagination to conjure up punishments, tortures, and the rewards of sin. In the first part of the book, Camporesi argues that hell was a very real part of everyday life during the sixteenth and seventeenth centuries. Preachers portrayed hell in images typical of common experience, comparing it to a great city, a hospital, a prison, a natural disaster, a rioting mob, or a feuding family. The horror lay in the extremes to which these familiar images could be taken. The city of hell was not an ordinary city, but a filthy, stinking, and overcrowded place, an underworld &"sewer&" overflowing with the refuse of decaying flesh and excrement&—shocking but not beyond human imagination. What was most disturbing about this grotesque imagery was the realization by the people of the day that the punishment of afterlife was an extension of their daily experience in a fallen world. Thus, according to Camporesi, the fear of hell had many manifestations over the centuries, aided by such powerful promoters as Gregory the Great and Dante, but ironically it was during the Counter-Reformation that hell's tie with the physical world became irrevocable, making its secularization during the Enlightenment ultimately easier. The eucharist, or host, the subject of the second part of the book, represented corporeal salvation for early modern Christians and was therefore closely linked with the imagery of hell, the place of perpetual corporeal destruction. As the bread of life, the host possessed many miraculous powers of healing and sustenance, which made it precious to those in need. In fact, it was seen to be so precious to some that Camporesi suggests that there was a &"clandestine consumption of the sacred unleavened bread, a network of dealers and sellers&" and a &"market of consumers.&" But to those who ate the host unworthily was the prospect of swift retribution. One wicked priest continued to celebrate the mass despite his sin, and as a result, &"his tongue and half of his face became rotten, thus demonstrating, unwillingly, by the stench of his decaying face, how much the pestiferous smell of his contaminated heart was abominable to God.&" When received properly, however, the host was a source of health and life both in this world and in the world to come. Written with style and imagination, The Fear of Hell offers a vivid and scholarly examination of themes central to Christian culture, whose influence can still be found in our beliefs and customs today.