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Lalsangkima Pachuau

the 21st Century.” We had four plenary presentations and more than 80 papers presented in seven diff erent groups in parallel sessions. Because one of the invited plenary speakers for an assigned plenary theme could not come, I was asked by the executive committee to replace him. Th e four plenary

Fergus King

does away with many of the catego- ries not present in the Pauline writings themselves, but often drawn out by his interpreters. Yet several features seem to be missing from the fi nal analysis. Th e fi rst of these is sacra- mentalism, which does not really intrude in this discussion except in a brief

Susan Smith

simply as divinely sanc- tioned. If that happens, we more easily can accept that present leadership structures need to change in response to changing cultural realities. Th is is particularly important given that the Church of the South is growing much more rapidly than the Church of the North. Osborne

Guy Lancaster

. Th ese six present diverse experiences ripe for comparison. For instance, where Spain had a large military and economic presence, Jesuit missionaries could enforce the more sedentary, agricultural lifestyle they believed to be fundamental to civiliza- tion as well as religious indoctrination. Th is

Robert Schreiter

. Th ey generally had little to lose in abandoning large parts of their European identity. Th e concluding chapter looks at the possible role these fi gures had as priests in one particular cult that itself refl ects hybridity. Nafafé’s careful use of postcolonial categories, his balanced presenting of

Manfred Ernst

theological seminaries in other parts of the world, where most of the NRMs presented in this guide have experi- enced growth in recent years. In such places, easily accessible sound background informa- tion such as this book off ers is rare. Manfred Ernst Pacifi c Th eological College, Suva, Fiji Islands

Susan Smith

Regensburg, and the growing anxiety in much of Western Europe about Muslim cultural practices such as the wearing of hijab. None of this, however, should deter the reader, because these essays present a balanced account of the historical and theological tensions that exist between these two great faiths, and

Stan Nussbaum

occasionally confusing to the reader. One is not always sure on fi rst reading if he is endorsing a position or only presenting what its advocates say about it. When he critiques secularism, he does so as far as possible on its own grounds rather than condemning it from a position of supposed biblical authority

Robin Boyd

’s interventions in “the world” are soteriologically signifi cant. (I wondered if this was compa- rable to the Indian term viveka .) How does the assertion that God is present in the suff er- ings of the oppressed ( dalit ) actually become “good news to the poor”? Th e answer probably lies in Th omas’ conviction

Joseph Tse-Hei Lee

introduction discusses the arrival of Catholicism and Protes- tantism, the growth of local Christian movements, and the change of church-state relations from the past to the present. It sets the framework for a country-by-country study of Chris- tianity across the region in the next seven chapters. Chapter 2