In this masterful analysis of the religious and political dilemmas at the end of the modern age, world-renowned theologian J rgen Moltmann assays the vaulting dreams and colossal failures of our time. He asks how we came to this point, and he argues strenuously for Christian discipleship and public theology that take sides. In both critical and creative ways he advances the specific relevance of Christian messianic hope to today's thorniest political, economic, and ecological questions-including human rights, environmental rights, globalization, market capitalism, fundamentalisms, and Jewish-Christian relations-and the deeper values contested therein.In a world reeling between utopia and disaster, Moltmann here passionately and provacatively shows how Christian discipleship, through engagement and solidarity, can blaze a redemptive path.

The history of Christianity has been marked by tension between ideas of sacred and secular, their shifting balance, and their conflict. In Christianity and the Secular, Robert A. Markus examines the place of the secular in Christianity, locating the origins of the concept in the New Testament and early Christianity and describing its emergence as a problem for Christianity following the recognition of Christianity as an established religion, then the officially enforced religion, of the Roman Empire. Markus focuses especially on the new conditions engendered by the Christianization of the Roman Empire. In the period between the apostolic age and Constantine, the problem of the relation between Christianity and secular society and culture was suppressed for the faithful; Christians saw themselves as sharply distinct in, if not separate from, the society of their non-Christian fellows. Markus argues that when the autonomy of the secular realm came under threat in the Christianised Roman Empire after Constantine, Christians were forced to confront the problem of adjusting themselves to the culture and society of the new regime. Markus identifies Augustine of Hippo as the outstanding critic of the ideology of a Christian empire that had developed by the end of the fourth century and in the time of the Theodosian emperors, and as the principal defender of a place for the secular within a Christian interpretation of the world and of history. Markus traces the eclipse of this idea at the end of antiquity and during the Christian Middle Ages, concluding with its rehabilitation by Pope John XXIII and the second Vatican Council. Of interest to scholars of religion, theology, and patristics, Markus's genealogy of an authentic Christian concept of the secular is sure to generate widespread discussion.

It's hard to be the only one. That single sentence from a teenage congregant sums up the conviction that motivated Christian Theology for a Secular Society. In these dying days of Christendom, the reality that most Western Christians face is living out their faith as a minority in the midst of a culture that is at every level--personal, institutional, and societal--secular in nature. While most living in Western societies still affirm belief in God and often other vaguely recognizable Christian beliefs, these affirmations frequently have little to do with how daily life is lived. The idea that the God best known to us in Jesus Christ is actually in charge of life is foreign. For most, Christianity simply does not form an overarching system of meaning that shapes life. Instead, life is lived largely without reference to God. And to live any other way is often hard. In this volume, Mark McKim sets out to do theology in this context. How does one explain the core historic Christian doctrines in a way that makes sense in a secular culture--and in a way that will gain a hearing? What does it mean to be the church in this new situation? Throughout, McKim asks the question, so what? as he relates Christian teachings to a secular society and to what is actually happening in the local church. McKim's goal is to enable the singing of the Lord's song in the new and strange land of a secular society.

In the secular culture that is emerging to dominate our world it is important to maintain religious integrity and vitality. Christianity has become one of many religions and only one source of value among others. Therefore this proposal creates a set of functional definitions for religious ideas and concerns.

Lieven Boeve examines the place of theology in the university, the church and society. He emphasizes that theology certainly belongs to all of these three domains as it belongs to the nature of theology to involve itself in all three spheres, especially at the crossroads where they overlap. Boeve discusses the recent document Theology Today from the International Theological Commission which circumscribes theology's place and task in the Catholic Church. Boeve discusses how the difficult relation between theology and philosophy is typical for a Church which has difficulty with the dialogue in today's world; as well as examines the relation between theology and religious studies. Going further, Boeve offers a reflection on Catholic identity today, focusing more specifically on education. He presents four models for considering the identity of Catholic schools in the light of the changed society and argues that dialogue in a context of plurality and difference can lead to new, fruitful ways to shape even the Catholic identity. Boeve concludes his discussion with a short assessment of Pope Benedict's papacy and emphasizes the need for the Catholic Church to convert itself before it can call the world to do the same.

God knows it is hard to make God boring, Stanley Hauerwas writes, but American Christians, aided and abetted by theologians, have accomplished that feat. Whatever might be said about Hauerwas--and there is plenty--no one has ever accused him of being boring, and in this book he delivers another jolt to all those who think that Christian theology is a matter of indifference to our secular society. At once Christian theology and social criticism, this book aims to show that the two cannot be separated. In this spirit, Hauerwas mounts a forceful attack on current sentimentalities about the significance of democracy, the importance of the family, and compassion, which appears here as a literally fatal virtue. In this time of the decline of religious knowledge, when knowing a little about a religion tends to do more harm than good, Hauerwas offers direction to those who would make Christian discourse both useful and truthful. Animated by a deep commitment, his essays exhibit the difference that Christian theology can make in the shaping of lives and the world.