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By Oliver Davies
Major advances in technological know-how deliver new understandings of the human as a harmony of brain, physique, and international and calls into query the deep-seated dualistic presuppositions of recent theology. Oliver Davies argues that the altering framework permits a go back to the defining query of the Easter Church: "Where is Jesus Christ?" it is a query that could lead to a basic reorientation of theology, because it supplies house for the theological reception of the disruptive presence of the residing Christ because the current fabric in addition to formal item of theology on this planet. on the centre of this research hence is a brand new theology of the doctrine of the exaltation of Christ, established upon St. Paul's come upon with the exalted or commissioning Christ at the highway to Damascus. This areas calling and commissioning on the middle of systematic theology. It presents the floor for a brand new realizing of theology as transcending the Academy-Church department in addition to the divide among systematic and functional theology. It issues additionally to a brand new serious theological approach to engagement and collaboration.
This ebook starts off to discover new sorts of world-centred theological rationality within the contexts not just of scripture, doctrine, anthropology, ecclesiology, and religion, but in addition of Christian politics and philosophy. it's a paintings of up to date and worldwide Christological promise in basic Theology, and is addressed to all people who are involved, from whichever denomination, with the ongoing power of Christianity in a altering global.
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Extra info for Theology of Transformation: Faith, Freedom, and the Christian Act
Example text
To extend the musical analogy, the practised musical ear would have recognized in Arnold Schoenberg’s second quartet, Opus 10, not only a new piece of music but also a new musical language, indeed a new way of being musical. But in the case of theology, the notion of this ‘new tonality’ also needs to be made explicit (as ‘Theology in the World’) at the same time as it is performed (as ‘Transformation Theology’). But in what does this newness of Transformation Theology reside? As the reader will see in Chapter 3, where there is a more detailed discussion of modern theologians, the focus of difference, and so of critique, lies repeatedly in the area of the human self.
It makes sense to understand faith, therefore, as the free response to him which takes the form of the active love for our neighbour. This is the nature of our freedom in him as gift. 24 This seems to be the case even though there is a widespread consensus that this is central to what we mean by discipleship and certainly has a critical place in what we have in mind when we point to the meaningfulness of the Christian life. It may be here too that we find the communicative power of Christianity as a form of social transformation at its most dynamic.
We can summarize this critical relation in the more technical terms by describing Transformation Theology as being based in the rediscovery of Christ as present material as well as formal object of theology. This contrasts with the structure we find more generally in second-order theology in the modern period, which tends to presuppose a past Christ as its material object and a formal Christ (or the idea of Christ) as its present formal object. Subjectivity intervenes in the gap left in second-order theology between a past Christ, who is remembered, or recalled to mind by Bible and sacraments, and the idea of Christ as one who still lives.