Queensland, a part of the country where most locals seem to espouse the philosophy that two wongs don’t make a white and which is not especially well known for a radical brand of Christianity, sees some religious fanatics charged for beating swords into garden hoes.
Paul Collier reviews a couple of recent efforts to understand the logic and opportunities of, and challenges to, capitalism. Along the way, he has some insightful things to say about nationalism, ‘nationhood’, multiculturalism, and global citizenship too. (However, given the reality of religion, for example, it would be very difficult to defend the claim that ‘nationhood is the only force that has proved to be sufficiently powerful to bind millions of people together in a sense of shared identity’.)
In this video, Gavin D’Costa talks about his ‘move to the right’ from Rahner to the nouvelle théologie and Barth (‘the one key influence in this move … who [got] to the truth more than most Catholic thinkers’), about inclusivism, exclusivism and pluralism (which is ‘a type of exclusivism’), about soteriological universalism, and about post-mortem conversion.
During a recent visit to the Diocese of Guildford, Archbishop Rowan Williams gave a lecture (based on John 14:5-6 and Acts 4:8-13) on the finality of Christ in a pluralist world. The whole piece is well worth reading, but here’s how he concludes:
‘[B]elief in the uniqueness and finality of Jesus Christ — for all the assaults made upon it in the modern age — remains for the Christian a way of speaking about hope for the entire human family. And because it’s that, we are bound to say something about it. We are very rightly suspicious of proselytism, of manipulative, bullying, insensitive approaches to people of other faith which treat them as if they knew nothing, as if we had nothing to learn and as if the tradition of their reflection and imagination were of no interest to us or God. God save us from that kind of approach. But God save us also from the nervousness about our own conviction which doesn’t allow us to say that we speak about Jesus because we believe he matters. We believe he matters because we believe that in him human beings find their peace. Their destinies converge and their dignities are fully honoured. And all the work that we as Christians want to do for the sake of convergent human destiny and fullness of human dignity has its root in that conviction that there is no boundary around Jesus — that what he is and does and says and suffers is in principle liberatingly relevant to every human being; past, present and future.
The challenge is partly re-connecting our christology (what we say about Jesus and the Trinity) with our anthropology (our sense of what belongs properly to human beings); and rightly understood, I think that the belief in Jesus’ uniqueness and finality allows us to do this. And, rightly understood, I believe it also allows us to encounter both the religious and the non-religious other with the generous desire to share, and the humble desire to learn, and the patience to let God work out his purpose as is best in his eyes’.