Challenged Living Our Faith In A Post Modern Age

My wife and I love our sons unconditionally and equally. Talking with one of them about his atheism has brought me to a new dimension in my relationship with him, to a review of my own christian beliefs, to a more critical examination of the church, and to a different understanding of ministry in today's world. As personal as I make this all sound, my family represents a thousand families, a hundred thousand and more, who have sat in painful silence because religious differences have taken away their voice. They tire of confrontation, angry discussions, verse hurling and jabbing one another with theories over every conceivable divisive issue. It is a powerful idea that those who do not share our faith should know that we do, not so much in our argument as in our love. It is time to listen.

The Faith We Proclaim! In The Postmodern Age. Everybody Wants IT. Few people have it. Faith. But Jesus came, defeated Satan, and took the authority from him that was originally Adam’s. He reinstated man in a position of fellowship with God. Those who accepted Jesus through faith became born again, and they were made the righteousness of God. The God kind of faith took up residence in their hearts. Hebrews 12:2 says Jesus is the author and finisher (Developer) of our faith. He reintroduced it into the earth. The faith revolutions will continue, in the postmodern age. Join Dr. Anderson as he unlocks the scriptural faith, of our Lord Jesus Christ in showing us: • How having the faith of Jesus is vitally important • Dr. Anderson has opened up the heavens of faith for generations to come. • The Postmodern is the era of the greatest faith being appropriated.

The author identifies three different types of change and shows how faith must both sustain us in the midst of personal and social change and undergo the process of change itself. Faithful Change extends the discussion of the nature and dynamics of faith begun in the author's earlier groundbreaking work, Stages of Faith. Fowler's study is notable for his analysis of shame and its function in faith development.

J. Richard Middleton and Brian J. Walsh offer an introduction, evaluation and response to postmodern culture that comes straight from the heart of the gospel.

We live in a culture which has broadly rejected the possibility of absolute belief in one overriding truth. And yet we are surrounded by people who do believe, who indeed are often intensely religious, but believe in different things. This fragmentation of culture is a challenge to all major religions. Given that we have to live together, and given that many of our starting points are the same, even if our interpretations are different, how do we cope with the practical, day-to-day task of living and thriving in the same socio-political environment? This key postmodern dilemma is addressed in this valuable collection of essays by all international team of writers. In a postmodern age, can we believe at all? If we accept that we are no longer unique, where does that leave Christian spirituality? British, South African and Jewish writers explore ways in which the question of religion impacts on political life in Britain, South Africa and Israel.

Evangelicals are beginning to provide analyses of our postmodern society, but little has been done to suggest an effective apologetic strategy for reaching a culture that is pluralistic, consumer-oriented, and infatuated with managerial and therapeutic approaches to life. This, then, is the first book to address that vital task. In these pages some of evangelicalism's most stimulating thinkers consider three possible apologetic responses to postmodernity. William Lane Craig argues that traditional evidentialist apologetics remains viable and preferable. Roger Lundin, Nicola Creegan and James Sire find the postmodern critique of Christianity and Western culture more challenging, but reject central features of it. Philip Kenneson, Brian Walsh and J. Richard Middleton, on the other hand, argue that key aspects of postmodernity can be appropriated to defend orthodox Christianity. An essential feature are trenchent chapters by Ronald Clifton Potter, Dennis Hollinger and Douglas Webster considering issues facing the local church in light of postmodernity. The volumes editors and John Stackhouse also add important introductory essays that orient the reader to postmodernity and various apologetic strategies. All this makes for a book indispensable for theologians, a wide range of students and reflective pastors.

To the authors of this book, today's world is "postmodern". They see a fragmented world. It seems to have become implausible to find a common point of view, a unity in purpose or truth. Postmodernity challenges Christian faith, because it appears to go against the very grain of a sense of tradition, communion, and commitment. On the eve of his election pope Benedict XVI warned against the "dictatorship of relativism". Would it still be possible to find genuine Christian ways to live in postmodern times? This collection of essays by a group of Dutch theologians will stimulate the imagination of anyone who reads them.

An introduction and evaluation of contemporary approaches to theology, 'Postmodern Theologies' sets out to discern movements shaping the postmodern study of religion in a unique collaborative venture born of a postgraduate seminar at Florida State University. While some might say that theology after the death of God is like biology after the end of life - a discipline without a subject - 'Postmodern Theologies' identifies four general patterns of postmodernisms in theology today: constructive theologies (with Helmut Peukert, David Ray Griffin, and David Tracy cited as examples); postmodernisms of dissolution (Thomas J. J. Altizer, Mark C. Taylor, and Edith Wyschogrod); postliberal theologies (George Lindbeck); and communal praxis (exemplified by Gustavo Gutierrez and other Latin American theologians, and James Wm. McClendon and Sharon Welch among North Americans). These theologies eschew debates on traditional religious foundations to define true religion as the result of - rather than the impetus to - living one's beliefs. As these disparate approaches to theology are not directly comparable, the final chapter of 'Postmodern Theologies' instead analyzes how each one accounts for the plurality of religions. Exploring the postmodern strategies for coping with one of the most difficult questions in any theological age offers a fascinating way to assess their inherent strengths and weaknesses.