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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.
Recent days have seen a debate among evangelicals over how the
death of Christ is to be interpreted. When a popular British
evangelical leader appeared to denounce the idea that God was
punishing Christ in our place on the cross as a 'twisted version of
events, ' 'morally dubious, ' and a 'huge barrier to faith' that
should be rejected in favour of preaching only that God is love,
major controversy was stirred. Many thought the idea of penal
substitution was at the heart of the evangelical understanding of
the cross, if not the only legitimate interpretation of the death
of Christ. Yet for some time less popular evangelical theologians
had been calling this traditional interpretation of the atonement
into question. So, is the traditional evangelical view of penal
substitution the biblical explanation of Christ s death or one of
many? Is it the non-negotiable heart of evangelical theology or a
time-bound explanation that has outlived its usefulness? What does
the cross say about the character of God, the nature of the law and
sin, the meaning of grace, and our approach to missions? The public
debate which resulted was often heated. In order to act as
reconcilers, the Evangelical Alliance and the London School of
Theology called for a symposium in which advocates of the different
positions could engage with each other. The symposium, which was
attended by some 200 participants, was held when the July 7th
bombings took place in London and drew together many of Britain s
finest evangelical theologians. This book contains the collection
of papers given at the symposium, supplemented by a few others for
the sake of rounding out the agenda, and grouped in convenient
sections."
While a number of secular philosophers have written on global
poverty, theologians have either steered clear entirely or simply
mimicked the political analysis currently on offer. Christian
authors have argued either for a free market solution to global
poverty or for a radical reform of global capitalism as the best
approach, but the theological underpinnings of such conclusions are
noticeable by their absence. Justin Thacker offers a new way
forward. He suggests deeply theological answers to questions around
the effect of capitalism on global poverty and whether aid is
really a sustainable long term solution for the world's poor. This
book will challenge theologians, church leaders and congregations
to consider much more seriously the huge implications of faith and
theology on our attitude to those who live in extreme poverty.
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