By Ivana Dolejsova
This booklet addresses primary questions in systematic theology and philosophy of faith. How can the Christian tale stay appropriate in a postmodern pluralistic society? How can it draw on its conventional resources with out reverting to fundamentalism? How can discussion be maintained with modern tradition with out recourse to kinds of spiritual reductionism or syncretism?
the writer argues opposed to the idea of apologetics, understood as a defence of human ideals, rules, attitudes and values which on my own may end up in divine fact. With the aid of Derrida, Lyotard and Levinas, she appears at the place such apologetic trends in Christianity come from and the way they distort the theological culture, which has provided numerous insights into the releasing message of Jesus Christ. the main to this distinction lies within the figuring out of kin among perform, trust and information. non secular epistemologies because the Enlightenment provide us conflicting positions. the writer reveals within the epistemology of the past due Wittgenstein chances for a dialogical discourse which takes perform because the place to begin for realizing spiritual trust and data, and allows non-fundamentalist «accounts of wish» in Christianity.
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Additional resources for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)
This is the main concern of the first chapter, which looks at the contemporary scene. The second chapter, then, is historical and demonstrates that apologia has been much wider and more diverse than reductionist apologetics allows. Postmodern Critique and Two Types of Apologetics The word “postmodern” is a peculiar one. It was first significantly used in architecture in the 1950s and 1960s for the movement criticising the international style of machine-like buildings. Soon it was extended to other branches of art, reacting against what was commonly called “modern”.
58 Don Cupitt and Gareth Moore, whose revisionist apologetics59 will be analysed in this section, may seem to bring an analogical message, although in a different genre. Nietzsche speaks in the language of myth and symbol, hoping to touch some of the aspects of the whole of reality, which in his view, cannot be fully caught in words. Cupitt and Moore try to present us with a descriptive theory of a world without a transcendent God. The difference between the language of myth and symbol and the language of theory is a striking one.
Their misunderstanding had its roots in a realist ontology and epistemology that were taken for granted. He classifies as naive the realist who wants to maintain that Christian worship ‘is undeniably addressed to one other than the worshippers, a King of the universe who makes all things, knows all things and rules all things… a cosmos-transcending absolute being’ (1980:67). The realist belief in the Transcendent God, in Cupitt’s terms, gave rise to fixed doctrines which tried to express in descriptive language unchangeable meanings and truths, and present them as foundations of Christianity.
Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie) by Ivana Dolejsova