By Duncan B. Forrester
How might humans of religion reply correctly, constructively, and courageously to the demanding situations of a time of terror? How may non secular purposes in public debate be a strength for reconciliation instead of violence and hatred? In a global within which non secular arguments and non secular motivations play any such large public function, there's an pressing accountability for analyzing what's taking place, and interesting with spiritual perspectives that are as a rule considered as alien, threatening or risky. In "Apocalypse Now?", Duncan Forrester argues that issues and atrocities which come with the Gulag, the Holocaust, Sept. 11, the Afghanistan and Iraq wars, and the Tsunami catastrophe have proven us that we stand no longer on the finish of heritage yet in the middle of an apocalyptic age of terror which has amazing similarities to the time during which Christianity was once born. relocating among twice of terror - the early Centuries of Christianity, and this day - Forrester asks how non secular motivations can play a good position in the middle of conflicts and failures. studying the 'signs of the days' to attempt to appreciate what's occurring in contemporary age of terror, Forrester argues that there are large assets within the Christian culture that may be productively deployed for a extra confident and devoted reaction. we're at a turning element - it is a publication which may be learn.
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Extra resources for Apocalypse Now?: Reflections on Faith in a Time of Terror
His book starts with two chapters on politics and economics, using Kissinger, Richelieu, Bismark, Woodrow Wilson and Hans Morgenthau as representatives of varying traditions of theory and practice. A further two chapters discuss in a broad-brush way the possibility of an ethical politics in which a ‘global ethics’ is at the heart, insisting that every human being must be treated humanely and that we should do to others what we wish done to us. The political section concludes with a chapter on world peace and the role of religion in peacemaking, with examples and warnings from Yugoslavia and elsewhere.
The Public Voice of Resurgent Religion 43 development of the ancient idea that there is a common morality which is shared by most or all human beings and is accessible to, and binding upon, all rational beings independent of their religious belief, or lack of it. This position takes two principal forms today. The first suggests that, in western societies, Christian values have penetrated so deeply into the culture that a major task for the churches and theology is to affirm and strengthen these implanted moral values, which at heart are Christian, but may well be supported by those of many faiths, or of none.
He could not have been more wrong. If we indeed stand at the end of history, as Francis Fukuyama proclaims, there is nothing left to hope for. We have arrived. The absolute moment is now. 20 The triumph of liberal democracy means that there is nothing further to strive for, no possibility of fundamental criticism of our consumerist society. All that is left is to fine-tune heaven. ’21 The hopes of the past have turned sour, or shown themselves to be poisonous. We are better off without them. ’22 And so a New World Order is proclaimed, to freeze and protect the absolute moment, the end of history, at which we have arrived.