By Luke Bretherton
Congratulations to Luke Bretherton on profitable the 2013 Michael Ramsey Prize for Theological Writing for Christianity and modern Politics!
Relations among spiritual and political spheres proceed to stir passionate debates on either side of the Atlantic. via a mix of theological mirrored image and empirical case experiences, Bretherton succeeds in supplying well timed and necessary insights into those the most important matters dealing with 21st century societies.
- Explores the connection among Christianity and modern politics via case reports of faith-based companies, Christian political activism and welfare provision within the West; those case reviews determine projects together with neighborhood organizing, reasonable alternate, and the sanctuary movement
Offers an insightful, informative account of ways Christians can have interaction politically in a multi-faith, liberal democracy
- Integrates debates in political theology with inter-disciplinary research of coverage and perform concerning non secular social, political and monetary engagement within the united states, united kingdom, and continental Europe
- Reveals how Christians will help hinder the subversion of the church – or even of politics itself – through felony, bureaucratic, and marketplace mechanisms, instead of advocating withdrawal or assimilation
- Engages with the intricacies of up to date politics while integrating systematic and old theological mirrored image on political and financial life
Chapter 1 Faith?Based enterprises and the rising form of Church–State kinfolk (pages 31–70):
Chapter 2 neighborhood (pages 71–125):
Chapter three nationwide (pages 126–174):
Chapter four international (pages 175–209):
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Additional info for Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness
Chapter 3 in this book can be read as an attempt to reconcile a Yoderian vision of galut as vocation with a theology of place within an account of what I call Christian cosmopolitanism. , pp. 170–1; 190–2. Reference to Yoder should not be read as signaling a complete convergence between Yoder’s political theology and my own. As will become apparent in subsequent chapters, there are significant points of divergence. , p. 202, n. 60. , p. 29, n. 68). Yet such a criticism ignores the connection between dialogue and mission in Yoder’s work and more broadly the normatively dialogic nature of Christian mission.
236–56. Use of the term “post-Marxist” denotes thinkers who are indebted to Marxism while at the same time seeking to move beyond its limitations. Michael Hardt and Antonio Negri, Multitude: War and Democracy in the Age of Empire (London: Hamish Hamilton, 2005), p. 87–8. , p. 350. , p. 336. 40 Luc Boltanski and Eve Chiapello, trans. Gregory Elliot, The New Spirit of Capitalism (London: Verso, 2005), pp. 352–3. Following Weber, Boltanski and Chiapello use the term “spirit” to denote the legitimating moral framework and plausibility structure that motivates and generates commitment to capitalism.
Ecological Questions in a Framework of Manufactured Uncertainties,” World Risk Society (Cambridge: Polity Press, 1999), p. 39. , pp. 40–3). Ulrich Beck, “The Reinvention of Politics: Towards a Theory of Reflexive Modernization” in Ulrich Beck, Anthony Giddens, and Scott Lash, Reflexive Modernization: Politics, Tradition and Aesthetics in the Modern Social Order (Cambridge: Polity Press, 1994), p. 23. , p. 40. Pippa Norris, Democratic Phoenix: Reinventing Political Activism (Cambridge: Cambridge University Press, 2002), p.