The German theologian Dietrich Bonhoeffer understood Western civilization to be “approaching a completely religionless age” to which Christians must respond and adapt. This book explores Bonhoeffer’s own response to this challenge—his concept of a religionless Christianity—and its place in his broader theology. It does this, first, by situating the concept in a present-day Western socio-historical context. It then considers Bonhoeffer’s understanding and critique of religion, before examining the religionless Christianity of his final months in the light of his earlier Christ-centred theology. The place of mystery, paradox, and wholeness in Bonhoeffer’s thinking is also given careful attention, and non-religious interpretation is taken seriously as an ongoing task. The book aspires to present religionless Christianity as a lucid and persuasive contemporary theology; and does this always in the presence of the question which inspired Bonhoeffer’s theological journey from its academic beginnings to its very deliberately lived end—the question “Who is Jesus Christ?”

This book is an interpretation of Bonhoeffer in the contemporary context. Jeffrey Pugh puts Bonhoeffer's theology in perspective by revisiting some of the themes of his life that have found abiding significance in Christian theology. Starting with a chapter on why Bonhoeffer is still important for us today, this book moves to chapters that bring Bonhoeffer into conversation with our present situation. In each of these chapters Pugh takes one of the central ideas of Bonhoeffer and gives them a fresh perspective. Many of Bonhoeffer books today are written from an exegetical perspective, they try and get at exactly what Bonhoeffer meant. Others are written from a hermeneutical perspective, they try and interpret Bonhoeffer's abiding significance. This book seeks to combine both these approaches to offer interpretations of Bonhoeffer that are germane to our situation today.

Is the Western world really post-Christian, or does Christianity simply need a reinterpretation? What did Dietrich Bonhoeffer mean by "religionless Christianity"? Is it passŽ? Or was it perhaps ahead of its time? In an era of dramatically increased religious pluralism and the emergence of large numbers of people identifying as "spiritual but not religious," so-called "religionless Christianity" can speak to those who find both biblicism and "belief-based" religion irrelevant. In this personal, witty, and timely book, New York Times bestselling author Thomas Cathcart takes readers on a journey into belief and unbelief and leads them through to the other side. Drawing from deep philosophical and theological wells, There Is No God and Mary Is His Mother demonstrates the meaningfulness of being a Christian in a secular age. Cathcart shows that, even absent traditional theological formulas and doctrines, Christianity can be a credible, meaningful, and practical means of negotiating worldly existence and experience. For Christians, There Is No God and Mary Is His Mother offers encouragement. For ex-Christians, it presents a different way of being a Christian than the one they've rejected. For atheists, it shows how Christianity can be an ally in affirming the here and now. Religionless Christianity is possible and desirable wherever and whenever it awakens personal and social transformation.

In these perilous times when the very survival of the human species is at stake, there is a desperate need for wisdom to provide guidance. The sacred literature of the world's major religious traditions is a source for such wisdom, but it has largely been misinterpreted and misunderstood, and, thus, instead of being a source for wisdom, it has been a source for confusion and conflict. The ancient scriptures, for the most part, were written in a language which is quite different from ordinary language. It is a mythological language, which is symbolic, and therefore its meaning is hidden. In the Bible, for example, there are many narratives that appear to be historical, but they are history that has been mythologized, and therefore their surface meaning is not their real meaning. Clyde Edward Brown clearly illustrates that the correct interpretation of the world's religious texts would lead to a different concept of religion. Instead of belief in the literal truth of texts that have been misinterpreted, the emphasis would be on having those religious values, such as social and economic justice, which are common to all religions.

Discover the difference between feelings and emotions, the disparity between truths and facts, and the countless benefits of mindful living. When his pursuit of happiness in Corporate America feels counterproductive, Timber Hawkeye escapes the flourescent-lit hell of his cubicle in Seattle and sets out to fully embrace the stress-free lifestyle of Hawaii. Intrigued and curious about what people believe (and why they believe what they do), he questions everything he ever thought was true and discovers the beauty of letting go. If you consider yourself spiritual but not religious, then you're going to love this inspirational book. And if you want to lead a simple and uncomplicated life with happiness at your fingertips, then you'll want to read this page-turner more than once! "It's not that I'm against religion, I simply don't have one (nor do I believe that we need it to be ethical). My faith is doctrine-free, with a definition of God that doesn't conjure a white man in the sky who dispenses blessings for good behavior and harsh judgments to condemn the bad. That's because I don't believe God does that; religion does. You see, faith is a spiritual practice of continually letting go of certainty, of ego, and of the underlying need to know, while religion is a ceremonial tradition of hanging on, clinging to concrete dogmas, stubborn rigidity, and ageless rituals."

This first volume of the new series International Bonhoeffer Interpretations (IBI) contains several impulses for translating Bonhoeffer's key ideas on Religion, Religionlessness and the Church into current contexts. These impulses vary from prospects for a Christian university looking at Bonhoeffer's distinction between the 'ultimate and the penultimate things' to an ethical understanding of Bonhoeffer's 'as-if-theology' in the light of Luther's distinction between law and gospel; from a fresh perspective on Bonhoeffer's religionless Christianity in the light of his thought on 'oikumene' to a Christological re-interpretation of repentance as the contribution of religionless Christianity to the task of the Church in the United States of America. The impulses are framed by programmatic contributions suggesting a framework for reading Bonhoeffer in the 21st century in his hermeneutic exploration of Bonhoeffer's theology and the crises of Western culture, and analyzing 'religionless Christianity' in a complexly religious and secular world.

In the well-worn debates about religious pluralism and the theology of religions there have been many different rubrics used to account for, comprehend, or engage with the religious other. This book is chiefly a work of Christian theology and seeks to bring the doctrine of creation and the theology of religions into dialogue and in so doing it comes at things from a different direction than other works. It contains an extensive exploration of the doctrine of creation and asks how it might intervene distinctively in these discourses to produce a new conceptual and practical topography. It will consider inter-religious engagement from the perspective of the doctrine of creatio ex nihilo that forms the dominant view in the Jewish, Christian, and Islamic traditions. The book pays close consideration to anthropology (i.e. creaturehood), the quotidian and wisdom, the idea of 'sabbath,' human action and work, and vivifying the immanent through a consideration of some representative phenomenologists. The book will develop these ideas in a more practical direction by considering sacraments and rituals in the public sphere as well as attempting to describe the kind of 'creational politics' that might bring traditions into dialogue. Whilst these themes challenge more conventional ways of considering relations between religions, such themes - because they are different from concerns commonly found in the literature - can also be profitably engaged with across the spectrum of opinion (i.e. exclusivist or pluralist etc.) Thus, whilst the position adopted in this work is creatio ex nihilo part of the motivation is to review the ways in which this focus helps to broaden rather than limit the discussion.