By Nancey Murphy
American Protestant Christianity is frequently defined as a two-party procedure divided into liberals and conservatives. This e-book clarifies adjustments among the highbrow positions of those teams by way of advancing the thesis that the philosophy of the trendy interval is basically answerable for the polarity of Protestant Christian thought.A moment thesis is that the fashionable philosophical positions using the department among liberals and conservatives have themselves been referred to as into query. It consequently turns into opportune to invite how theology should be performed in a postmodern period, and to ascertain a rapprochement among theologians of the left and right.A concluding bankruptcy speculates in particular at the period now dawning and the possibility that the compulsion to split the spectrum into particular camps may be precluded via the coexistence of quite a lot of theological positions from left to right.Nancey C. Murphy is affiliate Professor of Christian Philosophy at Fuller Theological Seminary, Pasadena, and the writer of Reasoning and Rhetoric in faith, additionally released through Trinity Press. Her publication Theology within the Age of clinical Reasoning earned the yank Academy of Religion’s Award for Excellence.
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Additional resources for Beyond Liberalism and Fundamentalism: How Modern and Postmodern Philosophy Set the Theological Agenda
The question then may arise: why such accounts as these in place of what the plain speaker of English might mean by "religious experience"—narrative accounts of experiences in prayer, or conversion, and so forth? The foundationalist theory answers this question, as well as the question why liberal theologians treat Christianity as but an instance of the broader category of religion: Foundations must be universal and immune from challenge. Therefore, the requisite experiences must not be specifically Christian in character, nor subject to mistake or misinterpretation, as accounts of "what happened" always are—there are spurious conversions, imagined answers in prayer.
39. See Karl Barth, Church Dogmatics (Edinburgh: T. & T. Clark, 1936-1969), I/ 2:288-91. 40. Kaufman, In Face of Mystery, 8. McGrath, Christian Theology, 199-200. 32 Beyond Liberalism and Fundamentalism How can we know that—how, in fact, can we even begin to inquire whether, and in what manner—the experience we are attempting to capture in a verbal moment or symbol really is an experience of God. What grounds do we have for suggesting that human experience is in some way related to a reality, traditionally designated 'God'?
But Reid's greatest effect was to shore up the Princeton school's confidence in our in-built ability to perceive facts—facts of all sorts—and to know reality directly. Beginning with Augustine's metaphor of the two books, nature and the Bible, Charles Hodge argued for a theological epistemology exactly parallel to Reid's scientific epistemology. Just as Reid predicated confidence Experience or Scripture 33 in the testimony of the senses on the trustworthiness of God, so Hodge predicated confidence in the testimony of the Scriptures on their status as the word of God.