This book addresses the problem of religion, ethics, and public policy in a global technological civilization. It attempts to do what narrative ethicists have said cannot be done--to construct a cross-cultural ethic of human dignity, human rights, and human liberation which respects the diversity of narrative traditions. It seeks to do this without succumbing to either ethical relativism or ethical absolutism. The author confronts directly the dominant narrative of our technological civilization: the Janus-faced myths of "Apocalypse or Utopia." Through this myth, we view technology ambivalently, as both the object of our dread and the source of our hope. The myth thus renders us ethically impotent: the very strength of our literal utopian euphoria sends us careening toward some literal apocalyptic "final solution." The demonic narrative that dominated Auschwitz ("killing in order to heal") is part of this Janus-faced technological mythos that emerged out of Hiroshima. And it is this mythic narrative which underlies and structures much of public policy in our nuclear age. This book proposes a coalition of members of holy communities and secular groups, organized to prevent any future eruptions of the demonic. Its goal is to construct a bridge not only over the abyss between religions, East and West, but also between religious and secular ethics.
1. You have heard it said that on the day of judgment only Christians will be saved and all others will be consigned to eternal damnation, but I say to you that the gospel proclaims salvation for the whole human race. 2. You have heard it said that non-Christians are strangers who will not enter the Kingdom of God, but I say to you that God enters our lives through the very presence of the stranger. 3. You have heard it said that heretics and sinners will have no place in the Kingdom of God, but I say to you that to reject even the least of these is to reject God and Gods messiah. 4. You have heard it said that human beings can be saved in no other name than that of Jesus, but I say to you that the name Jesus means we are saved in the name of a God who cannot be named or imaged. 5. You have heard it said that only a chosen remnant can be saved, but I say to you that a saving remnant saves not itself but the whole human race of which it is a part. 6. You have heard it said that in the final judgment many will be consigned to the eternal fires, but I say to you, Gods judgment is a refining fire which transforms and saves rather than destroys. The final truth is that our God is the savior of the whole human race and especially all believers (1Timothy 4:10).
This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students Considers the ways in which ancient stories from diverse religions, such as the Bhagavad Gita and the lives of Jesus and Buddha, have provided ethical orientation in the modern world Updated to reflect recent discussions on globalization and its influence on cross-cultural and comparative ethics, economic dimensions to ethics, Gandhian traditions, and global ethics in an age of terrorism Expands coverage of Asian religions, quest narratives, the religious and philosophical approach to ethics in the West, and considers Chinese influences on Thich Nhat Hanh’s Zen Buddhism, and Augustine’s Confessions Accompanied by an instructor’s manual (coming soon, see www.wiley.com/go/fasching) which shows how to use the book in conjunction with contemporary films
Throughout the last two millennia Christianity understood its divinely mandated mission to be "to conquer the world for Christ." Too often this proclamation led Christians to imagine that their goal must be the elimination of all non-Christians from the world through conversion or, when that fails, through coercion and violence (e.g., the Inquisition, the Crusades, anti-Semitic persecution, Western colonialism, etc.). At the beginning of the third millennium and an age of global diversity, Darrell J. Fasching argues that it is time for Christians to reject this view of their mission, along with the trail of prejudice and violence it has created, and replace militaristic metaphors of conquest with the biblical message of hospitality to the stranger. When we welcome the stranger, according to biblical teachings, we welcome God (Genesis 18:1-5), the Messiah (Matthew 25:35), or an angel of God (Hebrews 13:2). Fasching takes us on a journey through the stories of the Bible to show that diversity is God's covenant intention for humanity. Consequently, the mission of Christians must not be to convert or eliminate non-Christians but rather to welcome them as strangers, for a world without strangers is a world without God.
Throughout the last two millennia Christianity understood its divinely mandated mission to be "to conquer the world for Christ." Too often this proclamation led Christians to imagine that their goal must be the elimination of all non-Christians from the world through conversion or, when that fails, through coercion and violence (e.g., the Inquisition, the Crusades, anti-Semitic persecution, Western colonialism, etc.). At the beginning of the third millennium and an age of global diversity, Darrell J. Fasching argues that it is time for Christians to reject this view of their mission, along with the trail of prejudice and violence it has created, and replace militaristic metaphors of conquest with the biblical message of hospitality to the stranger. When we welcome the stranger, according to biblical teachings, we welcome God (Genesis 18:1-5), the Messiah (Matthew 25:35), or an angel of God (Hebrews 13:2). Fasching takes us on a journey through the stories of the Bible to show that diversity is God's covenant intention for humanity. Consequently, the mission of Christians must not be to convert or eliminate non-Christians but rather to welcome them as strangers, for a world without strangers is a world without God.
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