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With the inductive and historicist turn in theological method, the social sciences
have become an important handmaid of theology. The interaction between theology and the social sciences, however, has been characterized, on the one hand, as one of alliance, and, on the other, as one of conflict. Structures of Sin, Cultures of Meaning seeks to advance the dialogue and collaboration between them.
Social science considers religion primarily as a social institution and as a cultural system. The first part of the book explains what a social institution is, why religion is a social institution, and elaborates on its implications for theology in such areas as the bureaucratization of religion, the formation of the structures of injustice, the preferential option for the poor. Three additional chapters discuss the failure of collegiality at Vatican II, the relationship of religion to the social institutions of the economy and of politics.
The second part elucidates on what a cultural system is, why religion is a cultural system, and its consequences for theology in such areas as religious identity and community, Christian ethics and formation, evangelization and inculturation. Three additional chapters deal with the anthropology of religion, secularization and fundamentalism, and religious conflict and violence.
The social structures and cultures of the past impinge on those of the present to create the challenges of today and the possibilities for tomorrow. People make history and do theology in the circumstances created by social structures and cultures of meaning.
| Price | Condition | Delivery | Seller | Action |
| $99.99 | Digital |
| WonderClub |
Pavel Groisman
reviewed Structures of Sin, Cultures of Meaning: Social Science and Theology on July 16, 2016 Structures of Sin, Cultures of Meaning: Social Science and Theology
In Defense of Natural Theology aims to fill a need in Christian philosophical literature: a decisive counter-attack on Hume's assaults on natural theology. To accomplish this, the editors have called upon this impressive team of scholars.
Within the scope of their book, James Sennett and Douglas Groothius and their team have vigorously and compellingly answered David Hume's attacks on natural religion. Any reader, originally convinced or cowed by Humean ideas, who carefully works through the arguments in each essay, will be forced to seriously reassess his original philosophical commitments or fears. As proponents of natural theology, the editors and authors reveal a classical approach to apologetics. Accordingly, they spend more energy on marshalling reason and evidence to build a case for Christian theism, than on disputing the epistemological rules of the game.
Although the editors briefly mention Reformed Epistemology as a rival apologetic approach, readers who are aware of or sympathetic to this approach would have been helped by at least a brief explanation of how natural theology is justified epistemologically. In his discussion of humans as "epistemically contextual beings" Victor Reppert nearly gives away the whole natural theology enterprise when he states that "for some people natural theology will not be a necessity" (268). This sort of transparency about the relative and person-dependent value of natural theology would have made Douglas Geivett's "cumulative case argument" even more compelling.
I found several essays to be very difficult reading. I wish the authors had somehow made their ideas more accessible.
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