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Written by a team of international experts, drawn from various
traditions of political theology, this outstanding resource brings
together 35 newly-commissioned essays in the field.
Demonstrates that Christian theology is inherently political and
shows how theology impacts on present-day political issues.
Considers the interface of theology with political ideologies,
including the contribution of theology to feminist, ecological,
black and pacifist movements.
Assesses the contribution of the major political theologians and
theological movements.
Explores the political aspects of Christian sources such as
scripture and liturgy.
Should Christians be "for" or "against" the free market? "For" or "against" globalization? How are we to live in a world of scarcity? William Cavanaugh uses Christian resources to incisively address basic economic matters - the free market, consumer culture, globalization, and scarcity - arguing that we should not just accept these as givens but should instead change the terms of the debate.
Among other things, Cavanaugh discusses how God, in the Eucharist, forms us to consume and be consumed rightly. Examining pathologies of desire in contemporary "free market" economies,
Being Consumed puts forth a positive and inspiring vision of how the body of Christ can engage in economic alternatives.
At every turn, Cavanaugh illustrates his theological analysis with concrete examples of Christian economic practices.
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Between the Icon and the Idol (Hardcover)
Artur Mrowczynski-Van Allen; Translated by Matthew Philipp Whelan; Foreword by William T. Cavanaugh
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R1,131
R913
Discovery Miles 9 130
Save R218 (19%)
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Ships in 10 - 15 working days
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A critique of modern Western civilization, including contemporary
concerns of consumerism, capitalism, globalization, and poverty,
from the perspective of a believing Catholic. Responding to
Enlightenment and Postmodernist views of the social and economic
realities of our time, Cavanaugh engages with contemporary
concerns--consumerism, late capitalism, globalization, poverty--in
a way reminiscent of Rowan Williams (Lost Icons), Nicholas Boyle
(Who Are We Now?) and Michel de Certeau. Consumption of the
Eucharist, he argues, consumes one into the narrative of the
pilgrim City of God, whose reach extends beyond the global to
embrace all times and places. He develops the theme of the
Eucharist as the basis for Christian resistance to the violent
disciplines of state, civil society and globalization.
An Eerdmans Reader in Contemporary Political Theology gathers some
of the most significant and influential writings in political
theology from the twentieth and twenty-first centuries. Given that
the locus of Christianity is undeniably shifting to the global
South, this volume uniquely integrates key voices from Africa,
Asia, and Latin America with central texts from Europe and North
America on such major subjects as church and state, gender and
race, and Christendom and postcolonialism. Carefully selected,
thematically arranged, and expertly introduced, these forty-nine
essential readings constitute an ideal primary-source introduction
to contemporary political theology -- a profoundly relevant
resource for globally engaged citizens, students, and scholars.
CONTRIBUTORS: Nicholas Adams Rafael Avila Karl Barth Richard
Bauckham Dietrich Bonhoeffer Walter Brueggemann Ernesto Cardenal J.
Kameron Carter James H. Cone Dorothy Day Musa W. Dube Jean Bethke
Elshtain Eric Gregory Gustavo Guti rrez Stanley Hauerwas George
Hunsinger Ada Mar a Isasi-Diaz Emmanuel M. Katongole Rafiq Khoury
Kosuke Koyama Brian McDonald Johann Baptist Metzv Virgil Michel N
stor O. Miguez John Milbank John Courtney Murray Ched Myers H.
Richard Niebuhr Reinhold Niebuhr Arvind P. Nirmal Oliver O'Donovan
Catherine Pickstock Kwok Pui-lan A. Maria Arul Raja Walter
Rauschenbusch Joerg Rieger Christopher Rowland Rosemary Radford
Ruether Alexander Schmemann Carl Schmitt Peter Manley Scott Jon
Sobrino Dorothee Solle R. S. Sugirtharajah Elsa Tamez Mark Lewis
Taylor Emilie M. Townes Desmond Tutu Bernd Wannenwetsch Graham Ward
George Weigel Delores S. Williams Rowan Williams Walter Wink John
Howard Yoder Kim Yong-Bock
Whether one thinks that religion continues to fade or has made a
comeback in the contemporary world, there is a common notion that
religion went away somewhere, at least in the West. But William
Cavanaugh argues that religious fervor never left it has only
migrated toward a new object of worship. In Migrations of the Holy
he examines the disconcerting modern transfer of sacred devotion
from the church to the nation-state. In these chapters Cavanaugh
cautions readers to be wary of a rigid separation of religion and
politics that boxes in the church and sends citizens instead to the
state for hope, comfort, and salvation as they navigate the risks
and pains of mortal life. When nationality becomes the primary
source of identity and belonging, he warns, the state becomes the
god and idol of its own religion, the language of nationalism
becomes a liturgy, and devotees willingly sacrifice their lives to
serve and defend their country. Cavanaugh urges Christians to
resist this form of idolatry, to unthink the inevitability of the
nation-state and its dreary party politics, to embrace radical
forms of political pluralism that privilege local communities and
to cling to an incarnational theology that weaves itself seamlessly
and tangibly into all aspects of daily life and culture. William
Cavanaugh continues to provide leadership and vision in the field
of political theology. He addresses essential questions about the
religious status of the nation-state, the political character of
the church, and how the tradition of Christian political thought
might be brought to bear upon contemporary politics. . . . Unfolds
a theological response to present political conditions and a
political response to our theological condition. Luke Bretherton
Kings College London Another vigorous but distinct voice in the
burgeoning conversation about the role of religion generally and
the church specifically in political life. . . . Worth a careful
read. Robert Benne
Tackles thorny questions and tensions at the intersection of
Scripture and science What does it mean for the Christian doctrine
of the Fall if there was no historical Adam? If humanity emerged
from nonhuman primates-as genetic, biological, and archaeological
evidence seems to suggest-then what are the implications for a
Christian understanding of human origins, including the origin of
sin? This book gathers a multidisciplinary, ecumenical team of
scholars to address these difficult questions from the perspectives
of biology, theology, history, Scripture, philosophy, and politics.
After mapping the territory of challenging questions surrounding
human origins and the Fall, the contributors delve into biblical
sources and traditional theological accounts as resources for
understanding, consider broader cultural implications of the Fall,
and propose ways of reimagining the conversation so as to move
forward faithfully.
The idea that religion has a dangerous tendency to promote violence
is part of the conventional wisdom of Western societies, and it
underlies many of our institutions and policies, from limits on the
public role of religion to efforts to promote liberal democracy in
the Middle East. William T. Cavanaugh challenges this conventional
wisdom by examining how the twin categories of religion and the
secular are constructed. A growing body of scholarly work explores
how the category 'religion' has been constructed in the modern West
and in colonial contexts according to specific configurations of
political power. Cavanaugh draws on this scholarship to examine how
timeless and transcultural categories of 'religion and 'the
secular' are used in arguments that religion causes violence. He
argues three points: 1) There is no transhistorical and
transcultural essence of religion. What counts as religious or
secular in any given context is a function of political
configurations of power; 2) Such a transhistorical and
transcultural concept of religion as non-rational and prone to
violence is one of the foundational legitimating myths of Western
society; 3) This myth can be and is used to legitimate neo-colonial
violence against non-Western others, particularly the Muslim world.
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