Human Being and Vulnerability. Joseph Sverker

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СКАЧАТЬ Sociobiology Examined (Oxford: Oxford University Press, 1980); John D. Baldwin & Janice I. Baldwin, Beyond Sociobiology (New York: Elsevier, 1982); Marshall Sahlins, The Use and Abuse of Biology: An Anthropological Critique of Sociobiology (London: Tavistock Publications, 1977); and Ullica Segerstråle, Defenders of the Truth: The Battle for Science in the Sociobiology Debate and Beyond (Oxford: Oxford University Press, 2000).

43 Michelle Voss Roberts, Body Parts: A Theological Anthropology (Minneapolis: Fortress Press, 2017), xxiii.

44 John Webster, “Eschatology and Anthropology,” in John Webster, Word and Church: Essays in Christian Dogmatics, 2nd ed., vol. I (London: T&T Clark, 2016), 263; Webster, “Theological,” 24ff.

45 Wolfhart Pannenberg, Anthropology in Theological Perspective, trans. Matthew J. O'Connell (Edinburgh: T. & T. Clark, 1985), 16.

46 Ludwig Feuerbach, The Essence of Christianity, trans. George Eliot (New York: Harper & Row, 1957 [first published 1841]). See also Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers, trans. Richard Crouter (Cambridge: Cambridge University Press, 1996 [first published 1799]).

47 For this, see also John Macquarrie, Principles of Christian Theology, revised ed. (London: SCM Press, 1977).

48 See F. LeRon Shults, Reforming Theological Anthropology: After the Philosophical Turn to Relationality (Grand Rapids: William B. Eerdmans, 2003) and Bo Sandahl, Person, relation och Gud: Konstruktionen av ett relationellt personbegrepp i nutida trinitarisk teologi (PhD, Centrum för teologi och religionsvetenskap, Lunds universitet, 2004).

49 As only one example by a former PhD student of Colin Gunton, see Stephen R. Holmes, The Holy Trinity: Understanding God's Life (Milton Keynes: Paternoster, 2012).

50 Marc Cortez, Theological Anthropology: A Guide for the Perplexed (London: T&T Clark, 2010), 27.

51 Marc Cortez, Christological Anthropology in Historical Perspective: Ancient and Contemporary Approaches to Theological Anthropology (Grand Rapids: Zondervan, 2016) and Marc Cortez, “The Madness in Our Method: Christology as the Necessary Starting Point for Theological Anthropology,” in Joshua Ryan Farris & Charles Taliaferro (eds.), The Ashgate Research Companion to Theological Anthropology (Farnham: Ashgate, 2015).

52 Kathryn Tanner is just one example, but her impressively concise book, Jesus, Humanity and the Trinity: A Brief Systematic Theology, sums it up well, together with relevant historical references (Kathryn Tanner, Jesus, Humanity and the Trinity: A Brief Systematic Theology (Minneapolis: Fortress Press, 2001)).

53 Colin E. Gunton, The One, the Three, and the Many: God, Creation, and the Culture of Modernity, The Bampton Lectures 1992 (Cambridge: Cambridge University Press, 1993), xiii. Gunton views “culture” as the result of “human activity” and the relationship between “culture’ and ‘nature” is that “culture takes shape in the context of what is sometimes called nature.” So that, for Gunton, “[t]he created world provides the framework within which human activity takes place” (Gunton, The One, xiii).

54 Gunton, The One, 28. Gunton’s view of Modernity is one that states that Modernity in its very definition should be understood as the rejection of God. As numerous thinkers have pointed out, the view that Modernity is anti-religious and necessarily secularist is more a part of a secularist self-understanding itself rather than an accurate description of the development of Modernity. See Taylor, Secular; Michael Allen Gillespie, The Theological Origins of Modernity (Chicago: University of Chicago Press, 2008); Martinson, Postkristen, 12, 69ff; Sigurdson, Postsekulära; Jayne Svenungsson, Guds återkomst: En studie av gudsbegreppet inom postmodern filosofi (Göteborg: Glänta Produktion, 2004) and Joel Halldorf, Av denna världen? Emil Gustafson, moderniteten och den evangelikala väckelsen (Skellefteå: Artos & Norma bokförlag, 2012).

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