|
Books > Religion & Spirituality > General > Interfaith relations
Evangelical. Sacramental. Pentecostal. Christian communities tend
to identify with one of these labels over the other two.
Evangelical churches emphasize the importance of Scripture and
preaching. Sacramental churches emphasize the importance of the
eucharistic table. And pentecostal churches emphasize the immediate
presence and power of the Holy Spirit. But must we choose between
them? Could the church be all three? Drawing on his reading of the
New Testament, the witness of Christian history, and years of
experience in Christian ministry and leadership, Gordon T. Smith
argues that the church not only can be all three, but in fact must
be all three in order to truly be the church. As the church
navigates the unique global challenges of pluralism, secularism,
and fundamentalism, the need for an integrated vision of the
community as evangelical, sacramental, and pentecostal becomes ever
more pressing. If Jesus and the apostles saw no tension between
these characteristics, why should we?
This is a new four-volume collection from Routledge 's Critical
Concepts in Islamic Studies series. It brings together in one mini
library the canonical and the best cutting-scholarship to explore
the complex relationship between Islam and religious diversity.
The collection is supplemented with a full index, and includes
an introduction to each volume, newly written by the editor, which
places the assembled materials in their historical and intellectual
context.
|
A Hebraic Inkling
(Paperback)
P. H. Brazier; Foreword by Alan Shore
|
R1,007
R809
Discovery Miles 8 090
Save R198 (20%)
|
Ships in 10 - 15 working days
|
|
Two decades on from Mark Noll's Scandal of the Evangelical Mind,
could we now be on the threshold of another crisis of intellectual
maturity in Christianity? Or are the opportunities for faithful
intellectual engagement and witness even greater now than before?
These essays invite readers to a virtual "summit meeting" on the
current state of the evangelical mind. The insights of national
leaders in their fields will aid readers to reflect on the past
contributions of evangelical institutions for the life of the mind
as well as prospects for the future. Contributors include: Richard
J. Mouw Mark A. Noll Jo Anne Lyon David C. Mahan and C. Donald
Smedley Timothy Larsen Lauren Winner James K. A. Smith Mark Galli
The State of the Evangelical Mind frames the resources needed for
churches, universities, seminaries, and parachurch organizations to
chart their course for the future, both separately and together,
and provides readers an opportunity to participate in a timely
conversation as they consider what institutional and individual
role they might play. This is not a book to define or diagnose
evangelicalism broadly, and there's no fear-mongering or demonizing
here, but rather a call to attend to the evangelical mind and the
role played by interlocking institutions in its intellectual
formation and ongoing vitality. It will encourage-and
challenge-those who want to be part of the solution in a time of
need.
The shocking massacre of the Jews in York, 1190, is here
re-examined in its historical context along with the circumstances
and processes through which Christian and Jewish neighbours became
enemies and victims. The mass suicide and murder of the men, women
and children of the Jewish community in York on 16 March 1190 is
one of the most scarring events in the history of Anglo-Judaism,
and an aspect of England's medieval past which is widely remembered
around the world. However, the York massacre was in fact only one
of a series of attacks on communities of Jews across England in
1189-90; they were violent expressions of wider new constructs of
the nature of Christian and Jewish communities, and the targeted
outcries of local townspeople, whose emerging urban politics were
enmeshed within the swiftly developing structures of royal
government. This new collection considers the massacreas central to
the narrative of English and Jewish history around 1200. Its
chapters broaden the contexts within which the narrative is usually
considered and explore how a narrative of events in 1190 was built
up, both at the timeand in following years. They also focus on two
main strands: the role of narrative in shaping events and their
subsequent perception; and the degree of convivencia between Jews
and Christians and consideration of the circumstances and processes
through which neighbours became enemies and victims. SARAH REES
JONES is Professor, and SETHINA WATSON Senior Lecturer, in History
at the University of York. Contributors: Sethina Watson, Sarah Rees
Jones, Joe Hillaby, Nicholas Vincent, Alan Cooper, Robert C.
Stacey, Paul Hyams, Robin R. Mundill, Thomas Roche, Eva de
Visscher, Pinchas Roth, Ethan Zadoff, Anna Sapir Abulafia, Heather
Blurton, Matthew Mesley, Carlee A. Bradbury, Hannah Johnson,
Jeffrey J. Cohen, Anthony Bale
The far right is on the rise across Europe, pushing a battle
scenario in which Islam clashes with Christianity as much as
Christianity clashes with Islam. From the margins to the
mainstream, far-right protesters and far-right politicians call for
the defence of Europe's Christian culture. The far right claims
Christianity. This book investigates contemporary far-right claims
to Christianity. Ulrich Schmiedel and Hannah Strommen examine the
theologies that emerge in the far right across Europe,
concentrating on Norway, Germany and Great Britain. They explore
how churches in these three countries have been complicit,
complacent or critical of the far right, sometimes intentionally
and sometimes unintentionally. Ultimately, Schmiedel and Strommen
encourage a creative and collaborative theological response. To
counter the far right, Christianity needs to be practiced in an
open and open-ended way which calls Christians into contact with
Muslims.
In his latest book, William Egginton laments the current debate
over religion in America, in which religious fundamentalists have
set the tone of political discourse--no one can get elected without
advertising a personal relation to God, for example--and prominent
atheists treat religious belief as the root of all evil. Neither of
these positions, Egginton argues, adequately represents the
attitudes of a majority of Americans who, while identifying as
Christians, Jews, and Muslims, do not find fault with those who
support different faiths and philosophies. In fact, Egginton goes
so far as to question whether fundamentalists and atheists truly
oppose each other, united as they are in their commitment to a
"code of codes." In his view, being a religious fundamentalist does
not require adhering to a particular religious creed.
Fundamentalists--and stringent atheists--unconsciously believe that
the methods we use to understand the world are all versions of an
underlying master code. This code of codes represents an ultimate
truth, explaining everything. Surprisingly, perhaps the most
effective weapon against such thinking is religious moderation, a
way of believing that questions the very possibility of a code of
codes as the source of all human knowledge. The moderately
religious, with their inherent skepticism toward a master code, are
best suited to protect science, politics, and other diverse strains
of knowledge from fundamentalist attack, and to promote a worldview
based on the compatibility between religious faith and scientific
method.
|
|