By Williston Walker, Richard A. Norris, David W. Lotz, Robert T. Handy
Seeing that e-book of the 1st version in 1918, A historical past of the Christian Church by way of Williston Walker has loved notable luck and popularity as a vintage within the box. Written through an eminent theologian, it combines in its narrative a unprecedented mixture of readability, cohesion, and stability. In gentle of vital advances in scholarship lately, broad revisions were made to this fourth variation. 3 students from Union Theological Seminary in ny have included new historic discoveries and supplied clean interpretations of assorted sessions in church background from the 1st century to the 20th. the result's a completely up-to-date historical past which preserves the tenor and constitution of Walker's unique, unprecedented textual content.
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Extra info for A History of the Christian Church (4th Edition)
What actions are we permitted or required to take that a non-religious analysis would not also permit or require? Does belief in God make it reasonable for us to do or to risk things that a reasonable person who did not believe in God would not do or risk? While God must be known in images and metaphors drawn from all aspects of human experience, the idea of God must refer to more than just those experiences if the theologian has anything to say that cannot also be said by the psychologist, the political scientist, or the literary critic.
Religion and Morality (Garden City: Anchor, 1973), p p . 318-47; "Divine C o m m a n d Metaethics Modified A g a i n , " Journal of Religious Ethics 7 (Spring, 1979), 66-79. 26 Reinhold Niebuhr and Christian Realism Moral language, rather, resolves conflicts between persons and groups by overruling interests and preferences in favor of considerations that are basic to the human life that all share. Those moral reference points in the realities of human nature have the same moral meaning whether they are articulated by a minimal moral realist or by a theological realist.
38 The minimal moral realist will no doubt want to offer another way to understand the meaning of moral terms. Indeed, he or she will argue that if there is no ultimate unity in reality, then there will have to be another way to understand the meaning of moral terms, lest moral language be literally meaningless. Niebuhr's account of moral meaning is not evidence for the truth of theological realism, although he sometimes writes as though he thinks it is. Rather, the Niebuhrian account offers a distinctive way to relate moral meaning to theological realism.