Christian Responses to the Political Challenge of Islam

The article provides an overview of the political dimension of Islam, drawing attention to the traditional understanding of Islam's fusion of the political and the religious. An assessment of both the historical roots of Islam and more contemporary Islam political theologies makes manifest the problematic and variegated nature of this assumption. The contemporary responses to Islam in the public square of three Christian theologians are then analysed in the light of the evident diversity of political Islam: Kenneth Cragg, Pope Benedict XVI, and Rowan Williams, drawing them into conversation with Oliver O'Donovan and John Milbank. They each offer complementary insights into theologies of the Church, the common good, Christian culture, sin, notions of power and the doctrine of God. This analysis highlights the need for a Christian political theology that can engage with Islam in all its diversity and yet challenge elements of Islamic voluntarism that are inhibitive of religious plurality.     

Christian missionary views of Islam in the nineteenth and twentieth centuries

Protestant Christian mission to Muslims began in earnest in the nineteenth century with the rise of the evangelical movement. In this, the ‘great century’ of missionary outreach, theologians generally denied the hope of salvation to anyone outside of the Christian faith. Missionary treatises dealing with Islam were written mainly for the purposes of helping foster the work of conversion, of proving the superiority of Christianity in comparison with Islam, and of criticizing the Oriental churches. A few were forerunners of the more tolerant attitude that would characterize much of the more recent missionary reflection on Islam. The twentieth century has seen a change from early predictions of the imminent demise of Islam to a generally greater appreciation for Islam and even for the role of the Prophet Muhammad, although the main theme of evangelical literature is still hope for the ultimate conversion of all Muslims to Christianity. Recent missionary literature on Islam has exhibited a clear tension between the approaches of dialogue and of witness.     

How to Talk to Christian Clients About Their Spiritual Lives: Insights From Postmodern Family Therapy

Responding to literature calling for the integration of Christian spirituality and postmodern thinking, this article presents a more specific discussion of how postmodern family therapy approaches can be used to open therapy to the spiritual lives of Christian clients. In this article, postmodern family therapy approaches are described and the compatibility of postmodern family therapies and Christian thinking are examined. Finally, we see how a clinical practice based upon postmodern ideas can provide pastoral counselors with useful tools for talking with Christian clients about their spiritual lives. P. Gregg Blanton is Professor of Human Services at Montreat College. He is affiliated with the Pastoral Counseling and Growth Center in Asheville, NC.     

The Changing Self: Using Personal Documents to Study Lives

ABSTRACT In this paper we describe a technique for coding expressions of preoccupation with aspects of the adult self in personal documents and retrospective autobiographical writings In particular we explore the value of this approach by analyzing themes of identity, intimacy, and generativity expressed in Vera Brittain's diary and correspondence, written during her adolescence in World War I, and in her retrospective autobiographical account of that period in her life Analyses aim to use Erikson's theory of personality development to describe her psychological experience at the time and to compare that account with the later one     

The Stages of Igbo Conversion to Islam: An Empirical Study

Review of Religious Research - In recent years a very rare phenomenon was observed in Igboland, Southeastern Nigeria—the conversion of the Igbo to Islam. There exists a significant scholarly...     

On the Christian in Christian bioethics.

What is Christian about Christian bioethics? And is an authentically Christian bioethics a practical possibility in the world in which we find ourselves? In my essay I argue that personhood and the personal are so fundamental to the Christian understanding of our humanity that body, soul, and spirit are probably best understood as the components of a triune (as opposed to dual) aspect theory of personhood. To confess to a Christian bioethics is to admit that Christians cannot pretend fully to understand either cures or their meaning. However effective and "knowledge-based" contemporary medical interventions are, a Christian must humbly and honestly confess a lack of complete knowledge on both levels. At the same time, a Christian bioethicist must express a total personal commitment to Christian Faith.     

Six in one hand,half a dozen in the other: An ontological content analysis of radical Islam and the Christian right

The purpose of this paper is to examine the logics of justification embedded in the discourse of radical Islam and fundamentalist Christianity. Proponents of either side mostly suggest that their ideological system stands in opposition to the other. But such opposition holds only for the substantive content of these religious ideologies, not necessarily their underlying logics. That is, they indeed worship different deities, practice different customs and rituals, and in many respects, see the world in very different ways. However, our analysis examines the logical construction of their respective ideological discursive justifications, finding that differences in content are nonetheless underpinned by a remarkably similar system of logic. Previous comment on underlying similarities between these religions has been based on a sense of their affective tenor, observations of their similar rhetoric and methods of activism and otherwise random fragments of coincidence. We instead apply an ontological schema to paradigmatic discursive examples of each, thereby illustrating that their core logics are fundamentally the same.