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 reviews, Bretherton succeeds in delivering well timed and important insights into those the most important concerns dealing with 21st century societies.
- Explores the connection among Christianity and modern politics via case reviews of faith-based organisations, Christian political activism and welfare provision within the West; those case stories verify tasks together with neighborhood organizing, reasonable exchange, and the sanctuary movement
Offers an insightful, informative account of the way 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 fiscal 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 criminal, bureaucratic, and industry mechanisms, instead of advocating withdrawal or assimilation
- Engages with the intricacies of latest politics while integrating systematic and ancient theological mirrored image on political and fiscal 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
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. Lamin Sanneh argues that Christianity, from its very origins, has demonstrated an enormous appetite for engaging with and learning from materials from other religious traditions and cultures (Lamin Sanneh, Translating the Message: The Missionary Impact on Culture (Maryknoll, NY: Orbis Books, 1989), p. 43). Yet it never simply absorbs or merges with other cultures.
155. html (accessed: September 5, 2007). 45 Bryan Wilson, Religion in Sociological Perspective (Oxford: Oxford University Press, 1982), p. 49. , Peter Berger and the Study of Religion (London: Routledge, 2001). See also Steve Bruce, Religion and Modernization: Sociologists and Historians Debate the Secularization Thesis (Oxford: Clarendon Press, 1992); Steve Bruce, God Is Dead: Secularization in the West (Oxford: Blackwell, 2002); and David Herbert, Religion and Civil Society: Rethinking Public Religion in the Contemporary World (Aldershot: Ashgate, 2003).
In the UK, responses to Muslim groups highlight a lack of consensus on what constitutes best practice, both in approaches to intervention and in policies on “Muslim engagement” by government departments. Some agencies view “radical” dissenting religious-political behavior (whether Christian or Muslim) as necessarily a security problem, whereas others seek partnership with law-abiding groups. 20 A crucial question in all such strategies is whether they allow religious groups scope for critique and dissent of wider government policies.