By Nancey Murphy
American Protestant Christianity is frequently defined as a two-party method divided into liberals and conservatives. This booklet clarifies transformations among the highbrow positions of those teams through advancing the thesis that the philosophy of the trendy interval is basically accountable for the polarity of Protestant Christian thought.A moment thesis is that the fashionable philosophical positions riding the department among liberals and conservatives have themselves been referred to as into query. It for that reason turns into opportune to invite how theology should be performed in a postmodern period, and to examine 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 special camps could be precluded through the coexistence of a variety 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 via 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
Example text
It is said that the beginning of modern liberal theology is marked by the subjective turn, a "Copernican revolution," that places the human subject at the center of religion. Claude Welch writes: In the work of Schleiermacher and [Samuel Taylor] Coleridge particularly . . " Theology now had to start from, to articulate, and to interpret a subjective view of the religious object. . 35 We have already noted above the peculiar character of the experiences that serve as the foundation for liberal theologies; their "inward" character is a part of this peculiarity.
In doing so, Reid claimed to be speaking for ordinary people, who do not suppose that their sensations must resemble objects if they are to have knowledge of those objects. They do not suppose that the sensations in their fingers when grasping an apple are anything like roundness. Similarly, what we mean by red is not the sensation in our minds when we look at an apple but is rather the property in the apple that produces this sensation. So sensations are accounted for in an outside-in manner in terms of the properties of objects rather than the reverse.
However, when new ways of thinking develop, the old formulas become unintelligible and produce conflict. The way out leads inevitably through liberalism. Some . . discover that their religion does not consist in the formula but in the experience of which the formula is a transient phrasing. They become liberals by 22. Shailer Mathews, The Faith of Modernism (New York: Macmillan, 1924). This is said to have been liberalism's most widely read book in the 1920s. 23 Notice that these liberals do not deny a role for Scripture in theology; they merely deny that it is the foundation for theology.