However, in the section on Neo-orthodoxy
Early identifies Barth's turn from liberal theology, along with his involvement in the Confessing Church and his role in the drafting of the Barmen Declaration, but he neglects to note that Barth turned from liberal theology in large part because of his disenchantment with the professors he had studied under in Berlin, such as Adolph von Harnack, and their wholehearted support of the German war cause during World War I.
The twist in H.'s argument comes later: rather than accept neo-orthodoxy
's narrative about the threat of modernity, H.
Individual writings include "The Secular and Its Dissonances in Modern Jewish Literature", "Secularism and Neo-Orthodoxy
: Conflicting Strategies in Modern Orthodox Fiction", "Secularism, the Christian Ambivalence Toward the Jews, and the Notion of Exile", and much more.
While the significance and impact of neo-orthodoxy
introduced by Barth and his followers is very widely acknowledged, Christian theology has not given equal attention to the way neo-orthodoxy
was translated and applied to Protestant missiology and the impact this has had on Christian attitudes to other religions and the practice of mission in the "third world." At the centre of the interpretation of neo-orthodoxy
for mission stands the Dutch missiologist Hendrik Kraemer.
After 1930, the increasing growth of theological liberalism, the fundamentalist counteroffensive, and the rise of neo-Orthodoxy
produced disagreements among Protestants over the reality and nature of heaven.
assumes a need for the believer to rightly interpret and conform to the biblical narratives.
His strong theological commitments--standing between the modernist trends, especially in missiology, and the departing fundamentalists--were a major force in bringing a firm neo-orthodoxy
to the American scene and to Presbyterianism and its ecumenical program.
The first volume concentrates on the experiences of homosexual minorities across the breadth of the Islamic world and includes comparison of the persecution of homosexuals in Islamic Malaysia and secular China, the impact of 9/11 on gay Muslims in the United States, male homoerotic desire and sociability in medieval Arabic literature, gays in American-occupied Iraq, gay autobiographical writing about the Hajj, the ideological underpinnings of gay advance in Muslim-majority societies as witnessed in online chat rooms, female masculinities and the Malay Muslim community of Singapore, and neo-orthodoxy
and the debate on the unlawfulness of same-sex relations in Islam.
In his A Religious History of the American People, the eminent historian Sydney Ahlstrom gives this program pride of place in his discussion of the impact of neo-orthodoxy
, the movement initiated by the renowned Swiss theologian Karl Barth, on the American churches in the 1940s and 1950s.
attempted to harmonize Judaism with the claims of science and modernist biblical scholarship.
It is curious that Hopkins makes no mention of historic orthodox Christian theology, whether Catholic, Protestant or Orthodox, nor of Barthian neo-orthodoxy
or contemporary evangelical theology.
prevailed at Candler, and for five years, coping with a messy appointment controversy, Cobb was consigned to humanities courses at Emory.