This work offers clear, careful readings of modernism's key figures - including Kant, Hegel, and Schleiermacher - in order to explain their relevance to practical concerns and to contemporary understandings of faith.
Focusing on Christianity's core practices, a leading theologian imagines Christianity as a way of life oriented toward wisdom A Seminary Coop Notable Book of 2023 In this book, Kevin W. Hector argues that we can understand Christianity as a set of practices designed to transform one's way of perceiving and being in the world. Hector examines practices that reorient us to God (imitation, corporate singing, eating together, friendship, and likemindedness), that transform our way of being in the world (prayer, wonder, laughter, lament, and vocation), and that reshape our way of being with others (benevolence, looking for the image of God in others, forgiveness, and activism). Taken together, the aim of these practices is to transform one's way of perceiving and acting in the face of success and failure, risk and loss, guilt and shame, love, and loss of control. These transformations can add up to a transformation of one's very self. To make sense of Christianity as a way of life, in turn, these practices must be understood within the context of Christian beliefs about sin, Jesus, redemption, and eternal life. Understanding them thus requires a systematic theology, which Hector offers in this clear-eyed, ambitious, and elegant interpretation of the Christian tradition.
One of the central arguments of post-metaphysical theology is that language is inherently 'metaphysical' and consequently that it shoehorns objects into predetermined categories. Because God is beyond such categories, it follows that language cannot apply to God. Drawing on recent work in theology and philosophy of language, Kevin Hector develops an alternative account of language and its relation to God, demonstrating that one need not choose between fitting God into a metaphysical framework, on the one hand, and keeping God at a distance from language, on the other. Hector thus elaborates a 'therapeutic' response to metaphysics: given the extent to which metaphysical presuppositions about language have become embedded in common sense, he argues that metaphysics can be fully overcome only by defending an alternative account of language and its application to God, so as to strip such presuppositions of their apparent self-evidence and release us from their grip.
Modernism's theological project was an attempt to explain two things: firstly, how faith might enable persons to experience their lives as hanging together, even in the face of disintegrating forces like injustice, tragedy, and luck; and secondly, how one could see such faith, and so a life held together by it, as self-expressive. Modern theologians such as Kant, Schleiermacher, Hegel, Ritschl, and Tillich thus offer accounts of how one's life would have to hang together such that one could identify with it; of the oppositions which stand in the way of such hanging-together; of God as the one by whom oppositions are overcome, such that one can have faith that one's life ultimately hangs together; and of what such faith would have to be like in order for one to identify with it, too. So understood, modern theology not only sheds light on faith's potential role in enabling persons to identify with their lives, but stands in unexpected continuity with contemporary "contextual" theologies. This book offers clear, careful readings of modernism's key figures in order to explain their relevance to practical concerns and to contemporary understandings of faith.
On God-Talk proposes a groundbreaking account of theological language. Three claims are key to this work: First, that we can explain semantical notions like meaning, "aboutness," and truth on the basis of "pragmatics," that is, an account of the norms implicit in our social practices. Second, that we can understand theological semantics on the basis of pneumatological pragmatics, an account according to which Christ's normative Spirit is mediated through the practice of recognizing certain performances as "going on in the same way" as those recognized by Christ. And finally, Hector elaborates some of the potentially groundbreaking implications of this proposal: most accounts of theological language insinuate a dualistic "gap" between God and ordinary talk, and then either posit some tertium to bridge this "gap" or proclaim it unbridgeable. Either way, this sort of account makes it seem that God-talk's answerability to God is incompatible with its answerability to us. This book, on the other hand, explains both God-talk and its answerability to God in terms of our answerability to one another, thereby rendering these "gaps" optional. If Hector is right, then instead of trying to solve the traditional problems of God-talk, they can be dissolved - and given the number of books that have attempted to solve these problems, that would be no small accomplishment.
Winner of the 2014 Christian Book of the Year Award "I'M TOO BUSY!" We've all heard it. We've all said it. All too often, busyness gets the best of us. Just one look at our jam-packed schedules tells us how hard it can be to strike a well-reasoned balance between doing nothing and doing it all. That's why award-winning author and pastor Kevin DeYoung addresses the busyness problem head on in his newest book, Crazy Busy — and not with the typical arsenal of time management tips, but rather with the biblical tools we need to get to the source of the issue and pull the problem out by the roots. Highly practical and super short, Crazy Busy will help you put an end to "busyness as usual.
Focusing on Christianity’s core practices, a leading theologian imagines Christianity as a way of life oriented toward wisdom A Seminary Coop Notable Book of 2023 In this book, Kevin W. Hector argues that we can understand Christianity as a set of practices designed to transform one’s way of perceiving and being in the world. Hector examines practices that reorient us to God (imitation, corporate singing, eating together, friendship, and likemindedness), that transform our way of being in the world (prayer, wonder, laughter, lament, and vocation), and that reshape our way of being with others (benevolence, looking for the image of God in others, forgiveness, and activism). Taken together, the aim of these practices is to transform one’s way of perceiving and acting in the face of success and failure, risk and loss, guilt and shame, love, and loss of control. These transformations can add up to a transformation of one’s very self. To make sense of Christianity as a way of life, in turn, these practices must be understood within the context of Christian beliefs about sin, Jesus, redemption, and eternal life. Understanding them thus requires a systematic theology, which Hector offers in this clear-eyed, ambitious, and elegant interpretation of the Christian tradition.
One of the central arguments of post-metaphysical theology is that language is inherently 'metaphysical' and consequently that it shoehorns objects into predetermined categories. Because God is beyond such categories, it follows that language cannot apply to God. Drawing on recent work in theology and philosophy of language, Kevin Hector develops an alternative account of language and its relation to God, demonstrating that one need not choose between fitting God into a metaphysical framework, on the one hand, and keeping God at a distance from language, on the other. Hector thus elaborates a 'therapeutic' response to metaphysics: given the extent to which metaphysical presuppositions about language have become embedded in common sense, he argues that metaphysics can be fully overcome only by defending an alternative account of language and its application to God, so as to strip such presuppositions of their apparent self-evidence and release us from their grip.
Modernism's theological project was an attempt to explain two things: firstly, how faith might enable persons to experience their lives as hanging together, even in the face of disintegrating forces like injustice, tragedy, and luck; and secondly, how one could see such faith, and so a life held together by it, as self-expressive. Modern theologians such as Kant, Schleiermacher, Hegel, Ritschl, and Tillich thus offer accounts of how one's life would have to hang together such that one could identify with it; of the oppositions which stand in the way of such hanging-together; of God as the one by whom oppositions are overcome, such that one can have faith that one's life ultimately hangs together; and of what such faith would have to be like in order for one to identify with it, too. So understood, modern theology not only sheds light on faith's potential role in enabling persons to identify with their lives, but stands in unexpected continuity with contemporary 'contextual' theologies. This book offers clear, careful readings of modernism's key figures in order to explain their relevance to practical concerns and to contemporary understandings of faith.
On September 15, 1999, a lone gunman entered a church youth rally, shot several rounds of ammunition, and killed seven people before killing himself. This book is the official record of the tragedies and victories of that night and the days that followed - a story of how the One who is the Light turned tragedy into triumph.
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