By Nancey Murphy
American Protestant Christianity is usually defined as a two-party method divided into liberals and conservatives. This publication clarifies variations among the highbrow positions of those teams by way of advancing the thesis that the philosophy of the trendy interval is basically chargeable for the polarity of Protestant Christian thought.A moment thesis is that the trendy philosophical positions using the department among liberals and conservatives have themselves been referred to as into query. It hence turns into opportune to invite how theology must be performed in a postmodern period, and to ascertain a rapprochement among theologians of the left and right.A concluding bankruptcy speculates particularly at the period now dawning and the chance that the compulsion to split the spectrum into targeted camps may be precluded via the coexistence of a variety of theological positions from left to right.Nancey C. Murphy is affiliate Professor of Christian Philosophy at Fuller Theological Seminary, Pasadena, and the writer of Reasoning and Rhetoric in faith, additionally released through Trinity Press. Her publication Theology within the Age of medical Reasoning earned the yank Academy of Religion’s Award for Excellence.
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American Protestant Christianity is frequently defined as a two-party procedure divided into liberals and conservatives. This ebook clarifies transformations among the highbrow positions of those teams via advancing the thesis that the philosophy of the fashionable interval is basically accountable for the polarity of Protestant Christian proposal.
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Extra info for Beyond Liberalism and Fundamentalism: How Modern and Postmodern Philosophy Set the Theological Agenda
Friedrich Schleiermacher, The Christian Faith, ed. H. R. Mackintosh and J. S. Steward (Edinburgh: T. & T. Clark, 1960), 67. First published 1821-22. 37. Ludwig Feuerbach, in Das Wesen des Religion, trans, by George Eliot as The Essence of Christianity. 38. Welch, Protestant Thought in the Nineteenth Century, 2:173. 39. See Karl Barth, Church Dogmatics (Edinburgh: T. & T. Clark, 1936-1969), I/ 2:288-91. 40. Kaufman, In Face of Mystery, 8. McGrath, Christian Theology, 199-200. 32 Beyond Liberalism and Fundamentalism How can we know that—how, in fact, can we even begin to inquire whether, and in what manner—the experience we are attempting to capture in a verbal moment or symbol really is an experience of God.
Tracy's may be the winner here. In Blessed Rage for Order he speaks of "limit experiences" as disclosing the religious dimension of common human experience. For example, "All genuine limit-situations refer to those experiences, both positive and negative, wherein we both experience our own human limits (limit-to) as our own as well as recognize, however haltingly, some disclosure of a limit-of our experience" (105). In The Analogical Imagination his emphasis shifts to the aesthetic experience involved in the appreciation of a classic, of which religious experience is an instance.
In the fourth place, in theology as in natural science, principles are derived from facts, and not impressed upon them. . It is the fundamental principle of all sciences, and of theology among the rest, that theory is to be determined by facts, and not facts by theory. 43 A. H. Strong's advocacy of an outside-in approach in contrast to insideout is seen in the following: Even if religious ideas sprang wholly from within, an external revelation might stir up the dormant powers of the mind.