By Luke Bretherton
Congratulations to Luke Bretherton on successful the 2013 Michael Ramsey Prize for Theological Writing for Christianity and modern Politics!
Relations among non secular and political spheres proceed to stir passionate debates on each side of the Atlantic. via a mixture of theological mirrored image and empirical case stories, Bretherton succeeds in delivering well timed and useful insights into those the most important concerns dealing with 21st century societies.
- Explores the connection among Christianity and modern politics via case reports of faith-based firms, Christian political activism and welfare provision within the West; those case reviews examine tasks together with neighborhood organizing, reasonable exchange, and the sanctuary movement
Offers an insightful, informative account of ways Christians can interact politically in a multi-faith, liberal democracy
- Integrates debates in political theology with inter-disciplinary research of coverage and perform relating to non secular social, political and monetary engagement within the united states, united kingdom, and continental Europe
- Reveals how Christians may also help hinder the subversion of the church – or even of politics itself – through felony, bureaucratic, and industry mechanisms, instead of advocating withdrawal or assimilation
- Engages with the intricacies of latest politics while integrating systematic and historic theological mirrored image on political and monetary life
Chapter 1 Faith?Based firms and the rising form of Church–State family members (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 resources for Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness
Instead, Jeremiah’s advice to the exiles represents an emergent Jewish ethic of “nonviolent social resistance” that Smith-Christopher sees evidence of in Daniel, later Pharisaic practice, and early Christianity. ” Daniel Smith, “Jeremiah as Prophet of Nonviolence,” p. 104. 12 As Christopher Seitz comments: “There can be no life in the land after 597 which is not under false illusions, and which does not stand under God’s ultimate judgment. God spoke this word through his prophet Jeremiah early and often.
Similarly, Romand Coles seeks a “post-secular caritas” by which he means a post-Christian and post-metaphysically grounded conception of receptive generosity or love that is alive to its own historical contingency and relevant to a context of radical pluralism. Romand Coles, Rethinking Generosity: Critical Theory and the Politics of Caritas (Ithaca, NY: Cornell University Press, 1997). In a different key, Patrick Curry uses the term to position “deep green ethics” as spiritual rather than religious, drawing as it does on a wide variety of influences to restore a sense of the sacred and the spiritual to an ecocentric appreciation of the environment.
With a more sociological focus, Kim Knott uses the term descriptively to account for emergent “postsecular confessions” which are the fruit of a dialectical relation between religious and secular beliefs and commitments and constitute a critical engagement drawing on both. Kim Knott, The Location of Religion: A Spatial Analysis (London: Equinox, 2005), pp. 71–2. By contrast, Ananda Abeysekara uses the term as a way of framing a critique of modernist or secularist ideologies. Ananda Abeysekara, The Politics of Postsecular Religion: Mourning Secular Futures (New York: Columbia University Press, 2008).