By Daniel Strange
The truth of the West’s post-Christendom, multiethnic, multicultural context has intended that, greater than ever, Christians face questions posed no longer just by the lifestyles of alternative religions, but additionally by means of their obvious flourishing. If secularization is alive and good, then so too is society’s sacralization. for that reason, a theology of religions is arguably the main major trouble confronting Christian challenge and apologetics within the twenty-first century.
There has been little evangelical theology supplying a close, complete, and biblically trustworthy research not just of the query of salvation but in addition questions of fact, the character and background of human religiosity, and a bunch of alternative matters concerning Christian apologetics and contextualization amid spiritual pluralism. of their Rock isn't really Like Our Rock, lecturer and vice important of Oak Hill collage in London, Daniel unusual, explores those concerns and provides the start of a theology of different religions.
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Additional info for Their Rock Is Not Like Our Rock: A Theology of Religions
As Hughes characterized not only the study of others but his own earlier work, they made the error “of implying that one can study the relationship between groups by analyzing only one of the groups concerned. It takes more than one ethnic group to 90 91 92 93 Robert E. Park and Ernest W. Burgess, Introduction to the Science of Sociology (Chicago: University of Chicago Press, 1921), 437–438. Park and Burgess, Introduction, p. 37. Park and Burgess, Introduction, 506–510. Robert E. Park, Race and Culture (New York: Free Press, 1950), 149–151.
In contrast, Baluch chiefs competed with each other for resources by accruing larger and larger retinues, and so they were happy to assimilate new members. 116 Francisco J. 118 This is a proper critique, and one that must be taken on board in any attempt to shift from an etic to an emic apprehension. The answer would be to track what people described themselves to be versus what they signaled themselves to be—but this is best done when one’s interlocutors are alive to answer such directed 115 116 117 118 In Barth, Ethnic Groups, 117–134.
88 This contasts with Durkheimian humans who receive social stimuli but have no location from which to respond with choices. By making symbols the means of communication between the bifurcated sectors of Simmel’s human, Mead provided a theoretical foundation from which to study Simmel’s sociation from an individualist, rather than a structuralist, perspective. 89 Like Simmel, he takes as the atom of sociological investigation not the individual 86 87 88 89 George H. Mead, Mind, Self and Society from the Standpoint of a Social Behaviorist (Chicago: University of Chicago Press, 1934), 154–155, 158–159, 163.
Their Rock Is Not Like Our Rock: A Theology of Religions by Daniel Strange