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Books > Humanities > Religion & beliefs > Christianity > Christian theology > General
A collection of texts and essays focused on how the work of
Christianity is affected by other religious traditions.
How can Christians relate to people of other religious
traditions, or even non-believers whose lives truly embody the
unconditional divine love given to all at creation? This question
is urgent in the world of the twenty-first century, a world beset
with many serious problems and marked by a wide variety of
religious traditions that present differing claims.
This book explores how we as Christians relate to and engage
religious "Others" in constructive ways as we carry out our tasks
of mission and ministry to the world. The first part of this book
includes texts, beginning with the New Testament and working
through the early church Fathers to theologians of today, that
indicate ways forward. The essays in the second part of The Gospel
among the Nations explore ways of living together in ministry that
broaden and deepen our understanding of other traditions and help
us to become more firmly rooted in our own lives as Christians
living in a world of many traditions.
Jordan Senner captures the systematic shape, logic, and development
of his thought from the vantage point of the God-creature relation.
Webster's development is depicted in terms of three phases -
Christocentric, Trinitarian, and Theocentric - culminating in a
conceptual analysis of three key aspects of his mature theology:
his doctrine of divine perfection, theory of mixed relations, and
concept of dual causality. Senner illustrates this heuristic
framework for interpreting Webster's theology through an
exploration of different aspects of his account of the God-creature
relation: Christology (hypostatic relation), ecclesiology
(redemptive relation), bibliology (communicative relation), and
theological theology (rational relation). This volume not only
provides a dynamic introduction to Webster's theology as a whole,
but it also includes fascinating forays into the complexities of
Webster's engagement with Barth and Aquinas, raising interesting
questions for constructive theological dialogue that is neither
straightforwardly Protestant nor Catholic.
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