Those kind of issues can be decided on without actually knowing
the theology of a particular religion.
Not exact matches
It must be remembered that
religion (s) are one
of the largest service industries on earth and millions
of people make their living off
of peddling their
particular brand, including the author
of the article (what earthly use is a professor
of theology).
It is certainly possible and, for the
particular man, necessary that he take all the training to be a teacher
of theology or
religion without necessarily becoming an ordained minister.
And more mystifying still, while the one (the necessity
of a Christian Word to a culture in mortal distress) seems to call for a sure, a clear and a well - founded Christian
theology of history, the other (the necessity
of dialogue with other
religions) seems to relativize, though it can not in the end dissolve, any
particular religion's answer to culture's problems.
One can point to the emergence
of a variety
of critical approaches to
religion in general, and to Christianity in
particular, which have contributed to the breakdown
of certainties: These include historical - critical and other new methods for the study
of biblical texts, feminist criticism
of Christian history and
theology, Marxist analysis
of the function
of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations
of traditional teachings by non-Western scholars.
The
particular value
of this approach for a Christian
theology of religions is that it recognizes truth in the convictions
of these other traditions in the terms concretely stated arid believed by those within those traditions, and it recognizes their status as true alternatives to Christian faith.
«Liberty» is as close as we get to an ethical norm, and that term is deeply ambiguous, depending on whether it is, in John Winthrop's words, freedom to do the just and the good (Christian freedom) or freedom to do what you list (the freedom
of natural man).10 While American civil
religion remained extremely vague with respect to
particular values and virtues, the public
theology that fleshed it out and made it convincing to ordinary people used it with more explicitly Christian, particularly Protestant, values.
Moreover, because
religions are distinctive historical developments, a central task for
theology within each
particular tradition is the assessment
of how well any theological claim coheres with the normative witness to faith
of that unique tradition.
Unlike philosophy
of religion and
theology, however, the history
of religions does not «indorse» any
particular system offered by the diverse
religions of the world, nor does it advocate, as many ultra-liberals think it ought, any new universal synthetic
religion.