By Wayne Morris
Will humans of different faiths be 'saved' and to what volume should still the reaction to this query form Christian engagements with humans of different faiths? traditionally, the fundamental resolution to those questions has been that the individual of one other religion are usually not kept and is accordingly wanting conversion to Christianity for his or her salvation to be attainable. therefore, it's been understood to be the duty of Christian people to transform humans of alternative faiths. newer theologies of religions for the prior part century and extra have sought to think again those ways to soteriolog. Read more...
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Extra resources for Salvation as praxis : a practical theology of salvation for a multi-faith world
For a Protestant Christian, for example, theological integrity may mean among other things, an appeal to a defence of existing future eschatological understandings of soteriology with reference to Scripture. In Roman Catholicism, it may involve an appeal to the Magisterium and in Orthodoxy to the Church Fathers. 17. J. W. 26–41 (39–40). 64 A. Campbell, ‘The Nature of Practical Theology’, in The Blackwell Reader in Pastoral and Practical Theology (eds J. Woodward and S. 77–88 (86). 62 63 36 SALVATION AS PRAXIS expedient in one context may be precisely the opposite in another.
52 At the same time there can be suspicion, mistrust, even fear of people of faith, in particular people of minority faiths both within Christianity and outside it, and that is often shaped by uninformed suspicion and mistrust that can, in turn, lead to community tensions and even violence as we shall see in Chapter 3. It is this second dimension of inter-faith engagement that has for much of history been the principle way in which people of faiths have engaged with each other. This conversation partner is crucial in this dialogue of practical theology as it is in seeking to understand and learning from the past and the present, in particular the ways in which Christian beliefs and practices regarding people of other faiths have operated, that provides the backdrop against which this practical theology of salvation is written and the contexts to which it seeks to formulate a response.
E. Graham, Making the Difference: Gender, Personhood and Theology (London: Mowbray, 1995). 24 E. 9. 22 23 22 SALVATION AS PRAXIS should, therefore, do more than ‘clean up’ the mess created by pastoral crises, but also be proactive in addressing social and political injustices. Politics, economics and doctrine, among other things, impact on individuals and one cannot care for an individual without also addressing these wider concerns. Pastoral theology, thus goes beyond being the activity of local ministers, and becomes something practiced in local contexts and is characterized by a proactive engagement in the transformation of ideas and structures that contribute to pastoral crises occurring.