"Christian philosophy" is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct. In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste--a leading figure in the philosophy of religion--looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "the task of thinking." With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity.

"Christian philosophy" is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct. In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste—a leading figure in the philosophy of religion—looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "the task of thinking." With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity.

We are constantly engaged in processing data and sensory inputs all around us, even when we are not conscious of the many neural pathways our minds are traveling. So taking a step back to ponder the dimensions and practices of a particular way of thinking is a challenge. Even more important, however, is cultivating the habits of mind necessary in a life of ministry. This book, therefore, will grapple with the particular ways that the theological disciplines invite students to think but also the ways in which thinking theologically shapes a student’s sense of self and his or her role in a wider community of belief and thought. Thinking theologically is not just a cerebral matter; thinking theologically invokes an embodied set of practices and values that shape individuals and communities alike. Thinking theologically demands both intellect and emotion, logic and compassion, mind and body. In fact, this book—as part of the Foundations for Learning series—will contend that these binaries are actually integrated wholes, not mutually exclusive options.

Decades of use and refinement have solidified the place of How to Think Theologically as the indispensable guide to helping students of theology realize their call to be theologians. By focusing not on thinkers or thoughts, but on thinking, Stone and Duke induct readers into those habits of mind that lead to understanding all things--social, cultural, and personal--in relation to God. The new edition includes: Expansions of existing chapters An annotated bibliography of recommended reading An appendix of theological labels An expanded glossary Key points highlighted in call-outs throughout Updated case studies Discussion questions Both experienced teachers and beginning students will benefit from Stone and Duke's latest revision of their classic text.

Developing out of a series of public lectures given to a large audience of non-theologians, this is one of the most attractive introductions to theology which has appeared so far. Perhaps, as Dorothee Soelle points out, in fact, "introduction" is not the right word, for this is above all an invitation to share her enthusiasm for theology, her delight in the beauty and the power of religious and theological language and the themes it expresses. The book covers all the major areas of modern theology. After discussing the nature of systematic theology and comparing orthodox, liberal, and radical approaches, it looks at the use of the Bible in theology. Then follow chapters on creation, sin, feminist liberation theology, the understanding of grace, Black theology, Jesus, cross and resurrection, the kingdom of God and the church, the theology of peace, the end of theism, and the question of God. Each chapter is followed by a bibliography, and Dorothee Soelle, who is familiar with theology on both sides of the Atlantic, has herself revised these for the English-language edition.

The aim of this book is to examine the dimensions of an adequate theological hermeneutics and thus to contribute to the present discussion of theological method. One essential concern of theological thinking is the interpretation of texts, such as biblical writings, creeds, dogmas, prayers, etc. This book examines text and interpretation as the two categories of any adequate theory of interpretation. In the first chapter a new, three-dimensional theory of interpretation is developed in critical dialogue with the hermeneutical proposals of Hans-Georg Gadamer and Paul Ricoeur. The second chapter investigates the concept of text.Ó It examines essential features of the textuality of texts and of the process of reading. Focusing on the theological methodology of David Tracy, the third chapter assesses the hermeneutical character of theology and theology's particular contribution to human understanding. The book may be used as a textbook in courses of systematic and philosophical theology, because it is written without presupposing any special knowledge of the particular topics discussed. It would be most valuable to courses in theological hermeneutics.