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Does Wittgenstein's philosophy lead to atheism? Is it clearly religious? Perplexingly, both of these questions have been answered in the affirmative. Despite the increasing awareness and use of Wittgenstein's philosophy within theological circles the puzzle persists: 'Does his philosophy really fit with theology?' It is helpful to show that Wittgenstein has no agenda towards atheism or religious belief in order to move ahead and properly discuss his philosophy as it stands. A study of Wittgenstein's key concepts of logic and language in his major works from the Tractatu

Heidegger's later thought in the vicinity of theologyNotes; Chapter 7 Heidegger among theologians; Rudolf Bultmann and dialectical theology; Catholic companions; Notes; Chapter 8 Heidegger in theology; Theological contestations: A brief genealogy; Theological appropriations: A map; Conclusion; Notes; Bibliography; Works by Heidegger; Other primary works; Secondary works; Index.

The article argues that Richard Rorty's idea of edification should be adopted as the central approach of public theology. It begins by outlining Rorty's definition of edification before exploring the argument in Philosophy and the Mirror of Nature which led to this definition. Various critical responses are then explored, especially the critique by Roy Bhaskar that Rorty's approach is politically frivolous. However it is suggested that the criticism that Rorty is either relativist or unconcerned with ethical agency is unfair. Instead, rather than being concerned with different types of speaking Truth to power, public theologians should be focused on producing novel, unique and eye-catching redescriptions of social and political phenomena.

In the first book of his new trilogy on Sociological Theology, Gill argues that a sociological perspective makes an important contribution to theology. Having explored objections raised by theologians and sociologists, Gill explains that a proper understanding of social context is a prerequisite for effective theology and how sociological perspective offers crucial insights into resurgent forms of fundamentalism. This book presents an important, fresh account of social context in the modern world.

Political theology is a broad and diverse series of investigations into the structural relationship between theology and politics – particularly the way that theological categories come to underpin modern political concepts, practices and institutions, such as sovereignty, the nation state and democracy. In this chapter I suggest that political theology is fundamentally concerned with the problem of legitimacy and that it refers to the absent place of the sacred in modern secular societies. As a mode of enquiry, it provides us with an alternative framework in which to understand modes of political experience that cannot be adequately grasped by conventional political theory. The chapter explores the origins of the concept, then turns to Carl Schmitt's influential interpretation of political theology as a secular translation of theological concepts into modern ideas of the sovereign state. It is argued that Schmitt's political theology is a justification for an authoritarian notion of sovereignty defined through the unilateral state of exception. The chapter then turns to alternative post-Schmittian approaches, including more radical interpretations of political or public theology that can inform social and racial justice struggles and climate action. Recent interventions in eco-political theology and economic theology are also considered.

African theology has become a common commodity for discussion in the past five years or so. Increasingly, one get requests to write an article on African theology; and one meets people who jump up with the request, "Oh, tell me something about African theology," or the question, "What is African theology?" for which they expect a three-minute definitive answer. There are also people who do not feel comfortable when the term "African theology" is used. At the other end of the scale are people who get highly excited about the African theology, as though it promised to bring the Kingdom of Heaven finally to this earth.There is clearly a wide spectrum of popular expectations about African theology. But a lot of them seem to be very shallow, and founded :on wrong or naive assumptions.

Connection with Marxism; position of the Vatican; role of Protestant churches; Latin America; 3 articles. What they mean by socialism, by Michael Novak; Counter-liberation, by James V. Schall; U.S. Protestants and liberation theology, by Kerry Ptacek.

On February 8, 1971, Michel Foucault announced the formation of Le Groupe d&rsquo ; information sur les prisons (the Prisons Information Group [GIP]), a group of activist intellectuals who worked to amplify the voices of those with firsthand knowledge of the prison&mdash ; reflected in their motto, &ldquo ; Speech to the detainees!&rdquo ; In highlighting and circulating subjugated knowledges from within prisons, the GIP not only pursued political and material interventions, but also called for epistemological and methodological shift within intellectual labor about prisons. This essay turns to the work of the GIP, and philosophical reflection on that work, as a resource for contemporary theological methodology. Counter to the optimistic and positive trend in theological turn to practices, this essay draws on Foucault&rsquo ; s work with and reflection on the GIP to argue for a negative theology of practice, which centers on practice (those concrete narratives found in any lived theological context) while, at the same time, sustaining its place in the critical moment of self-reflection ; this means theology exposes itself to the risk of reimagining, in the double-movement of self-critique and other-reponse, what theology is. In order to harness and tap into its own moral, abolitionist imagination, this essay argues that theology must risk (paradoxically) and pursue (ideally) its own abolition&mdash ; it must consider practices outside of its own theological and ecclesial frameworks as potential sources, and it must attend closely, critically, and continually to the ways that Christian practices, and accounts of them, perpetuate and produce harm.

What is the key to understanding in a truly Malawian way? After a lifetime's theological reflection the author finds the answer in the concept of uMunthu (personhood or human-ness).

Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Introduction -- Part I: Theology Socially Structured -- 1 Theology and the Sociology of Knowledge -- 2 The Social Determinants of Theology -- 3 Determinants in the Churches' Responses to Abortion -- 4 Power, Conflict and Inconsistency -- 5 Theology: A Social System -- Part II: Mission and Social Change -- 6 Mission Shaped by Society: York Revisited -- Part III: Music Shaping Theology -- 7 Music Shaping Christian Identity -- 8 Theology Exemplified by Music -- Works Cited -- Index

Identifying & distinguishing the dominant features of civil religion, political theology, & public theology is an important aspect of the trans-Atlantic conversation about the role of religion in the common life. Civil religion is often a form of patriotic self-celebration that in the West, & particularly in the US, has often been expressed in terms of Christianity. Its defect lies in its lack of transcendental & thus critical reference. Political theology attempts to meet this defect by bringing the disciplines of theology & critical thought to bear on the relation between politics & religion. Political theology, however, too often equates or reduces the public to partisan or governmental policy, & understands the state as the institution that comprehends & guides all other spheres of society. Public theology seeks to remedy this by insisting that institutions of civil society precede regimes both in order of occurrence & by right, & insists that theology, in dialogue with other fields of thought, carries indispensable resources for forming, ethically ordering & morally guiding the institutions of religion & civil society as well as the vocations of the persons in these various spheres of life. 32 References. Adapted from the source document.