Theodynamics: Neochristian Perspectives For The Modern World,Used

Product Description This book proposes a neoChristian theology and philosophy of religion called, 'theodynamics.' The presentation is in two parts. Part I presents background information relevant to the focus and contents of theodynamics. Part II presents the essence of theodynamics with comments, elaborations, and suggestions for its practical implications.Contents: PART I: Background for Theodynamics; Toward a Modern Theology; The Nature of Religion in Human Experience; Some Epistemic Background for Theodynamics; Physical Science and the Ontological Realm; A Biological View of Humanity; Time, History, and Geography; PART II: Elementary Theodynamics; God and the Universe, God and Humanity; The Elaboration of Theodynamics as Doctrine; Theodynamics of Value and Value Judgement; The Problem of Obedience; Free Will and Natural Law; The Elaboration of Theodynamics as Religious Life; Theodynamics and the Future; Index. From the Publisher This book proposes a neoChristian theology and philosophy of religion. The presentation is in two parts: Part I presents background information relevant to its focus and content. Part II presents the essence of Theodynamics with comments, elaborations, and suggestions for its practical implications. From the Author The JudeoChristian tradition is based on a conception of God as the creative basis of all existence. The sciences delineate the structures and functions of the created world. Technology applies such knowledge to human purposes, either ethically or not. Ethics can not be effective unless we can integrate our scientific and relitious insights for joint application to human decisions in the real world. About the Author John A. Creager is retired from the National Research Council of the National Academy of Sciences and the American Council on Education. Excerpt. Reprinted by permission. All rights reserved. Toward a Modern Theology. Theology has always been concerned with the nature and functions of God, especially in terms of the mystery of being and the actions of God as related to humanity and its concerns. Even in pagan polytheisms, mythologies delineate creation of being and the interplay between divinity and humanity. As religion developed in the JudeoChristian tradition, its focus was in a single God, creatively active in history and concerned with human affairs. The focus was felt not only at the levels of piety and worship, but in its implications for humanity. Religious communities and their ways are ever under challenge, not only from contact with other communities, but also from internal failures of the religious copmmunity itself. One such failure is the loss of its creative power in its cultural environment. Sooner or later examination is required of concepts and doctrines, of the meaning of the symbols, rites, and sacraments, and of the relations between religious commitments and the rest of human life. Philosophy enters in its function as the critique of meanings; this involves critical analysis. But philosophy is also required in its synthetic function: the creation of a holistic and consistent vision. This assumes tht God created a UNIverse. However, philosophy is not religion; nor is theology. Philosophy is a tool for theology; theology is the elaboration of the religious life which enhances understanding of religious experiennce, commitment, and symbols. Theodynamics is a part of creative religion, a challenge to recover the commitments, insights, and guidelines that were major constructive and integrating factors in Western civilization. In meeting such a challenge it is necessary to prenetrate the the repository of symbolic and and institutional anachronisms to find the intergrative power in our commin humanity under God. In contrast to those who regard the JudeoChristian tradition as outmoded and irrelevant to life in our time, while being more indebted than they realize, we seek to rediscover 'the faith of our fath