Category - theology

  • 13 Oct 2012

    In The Mystical as Political: Democracy and Non-Radical Orthodoxy, to be published on 25 October 2012, Aristotle Papanikolaou explores the question of whether Orthodox Christianity and liberal democracy are mutually exclusive worldviews.

  • 8 Oct 2012

    A new initiative to open up conversation about Christian faith in the modern world is inviting people in the street to express a view about 'God matters'.

  • 7 Oct 2012

    The world today in some ways reminds us of first century Athens, where in a multicultural melting pot, St Paul proclaimed an ‘Unknown God’.

  • 5 Oct 2012

    The newly-formed Centre for Living Christianity, based in Edinburgh, Scotland, is launching this weekend with a 'First Supper' event.

  • 6 Aug 2012

    A Japanese theologian whose grandfather survived Hiroshima says that nuclear disasters should remind people of responsibilities to future generations.

  • 3 Mar 2012

    Scholars from theological institutions in East Africa are challenging churches in measures to improve training and integration for disabled people.

  • 15 Feb 2012

    As the place of religion in society once again hits the headlines in the UK, literary critic Professor Terry Eagleton, Distinguished Professor of English Literature at Lancaster University, is giving the 2012 Firth Lectures on the theme ‘Culture and the Death of God’.

  • 25 Jan 2012

    Definitions of what it means to be human have been sought out for centuries in many academic disciplines, says Kristel Clayville. Theology and philosophy have been at the forefront of this humanistic inquiry, but since Darwin's writing, biology and psychology have posited their own definitions.

  • 27 Sep 2011

    A unique and ambitious web-based theological resource has been launched in Geneva by the World Council of Churches and Globethics.net. It aims to redress a global imbalance of access to research materials in theology and related disciplines.

  • 2 Sep 2011

    Why it is that so few ‘secular’ scholars engage meaningfully with ‘religion’, wonders Michael Marten. Or to put it another way: why is it that so many religion scholars depend upon and practice disciplinary heterogeneity, whereas many of the scholars they use do not appear to engage substantially with what they write?