By Medi Ann Volpe
Recent a long time have obvious significant shifts in our realizing of Christian identification. This well timed publication explores modern theological idea in asking what makes a Christian within the twenty-first century.
• Engages with advancements in modern theological inspiration, assessing the paintings of best figures Rowan Williams, John Milbank, and Kathryn Tanner
• demanding situations permitted principles of Christian identification by means of revealing principally unexplored views on how sin impacts its formation
• Contributes to vexed debates approximately Christian identification at a time while Christianity is increasing in a few areas, but in decline in lots of components of the Western world
Read or Download Rethinking Christian Identity: Doctrine and Discipleship (Challenges in Contemporary Theology) PDF
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Additional info for Rethinking Christian Identity: Doctrine and Discipleship (Challenges in Contemporary Theology)
36 The fourth criticism Tanner makes is that postliberals assume an isolated Christian community that socializes its own citizens in distinction from the secular surroundings. She attributes this view to John Milbank. Tanner observes, as a part of her criticism, that “nobody is literally born and raised” in the church. The question 33 Theories of Culture, 131–132. It should also be noted that this is a very common criticism in the reception of The Nature of Doctrine. Tanner is not the first to notice it, and the criticism is not dependent on having read any postmodern culture theory.
It also is a skill we learn – but how? And who is qualified to teach such skills? These questions point to what I suggest is a serious failing in Theories of Culture. I agree with Tanner’s judgment about the usefulness of social and cultural theory in rethinking our approach to Christian identity. ”65 The main difficulty with her account is that although she describes the central task of Christian life, she offers no discussion of how individuals (or communities, for that matter) might be prepared to undertake it.
Any borrowed material takes on a new sense in a Christian context” (Theories of Culture, 106). ”34 Third, Tanner disagrees with Lindbeck’s construal of the function of doctrines as cultural rules. 35 Tanner suggests that Christian communities, like cultures, can only be seen as having rules in the application of those rules, and extrapolation of rules from practice always runs the risk of misjudging. 36 The fourth criticism Tanner makes is that postliberals assume an isolated Christian community that socializes its own citizens in distinction from the secular surroundings.
Rethinking Christian Identity: Doctrine and Discipleship (Challenges in Contemporary Theology) by Medi Ann Volpe