In the past decade analytic theology has established itself as a flourishing research program that includes academic journals, monograph series, a dedicated annual conference, research centers on several continents, and a growing and diverse body of work produced by scholars drawn from philosophy, theology, and biblical studies. In this short monograph Oliver Crisp, James Arcadi, and Jordan Wessling introduce readers to analytic theology. The work provides an account of analytic theology, some of the main areas in which analytic theologians have worked, and some of the prospects for the future of analytic theology going forward. It also addresses some key objections to analytic theology as a theological method, and aims to acquaint scholars and students with this new and promising theological movement.
This essay develops a response to the historical situation of the North Atlantic world in general and the United States in particular through theological reflection. It offers an overview of some decolonial perspectives with which theologians can engage, and argues for a general perspective for a decolonial theology as a possible response to modern/colonial structures and relations of power, particularly in the United States. Decolonial theory holds together a set of critical perspectives that seek the end of the modern/colonial world-system and not merely a democratization of its benefits. A decolonial theology, it is argued, critiques how the confinement of knowledge to European traditions has closed possibilities for understanding historical encounters with divinity, and thus possibilities of critical reflection. A decolonial theology reflects critically on a historical situation in light of faith in a divine reality, the understanding of which is liberated from the monopoly of modern/colonial ways of knowing, in order to catalyze social transformation.
A Reformed Voice in the Ecumemenical Discussion Martien E. Brinkman offers a critical account of the main international ecumenical developments of the last three decades. He delivers a sketch of the Reformed contribution to the ecumenical dialogues dealing with issues like contextuality, state-church relations, the ethical implications of baptism, the church as sacrament of the kingdom and apostolic tradition.
He pleas for a stronger non-Western input in the ecumenical discussions and emphasizes that in many contexts (Indonesia, India, China) the interreligious dialogue has become part of the inner-Christian dialogue. This study can be considered as a constructive contribution to the development of a hermeneutics of tradition and puts itself the critical question what is lost and found in translation.