Daniel Strange – författare

This book presents three different, influential and representative theological approaches towards the world religions. Students are not only introduced to the field, but get three passionate and intelligent 'takes' on what is at stake. By means of a response to each of the primary essays, the authors are put into interaction with each other, and are also engaged with the most contemporary scholarship in the field of theology of religions.This sustained and high level critical interaction between the authors provides a feature that is not to be found in any other current work in theology of religions. The three views represent: conservative Roman Catholic Christianity (D'Costa), Reformed evangelical Christianity (Strange) and liberationist liberal Christianity (Knitter). This book will therefore appeal to a very wide theological market from all sections of the theological spectrum.

The reality of our post-Christendom, post-colonial, post-Holocaust, post-9/11, multi-ethnic and multicultural context has meant that, more than ever, Christians are acutely aware of the questions posed not simply by the existence of other religions, but also by their apparent flourishing. If secularization is still alive and well, then, seemingly, so too is society's sacralization. Hence, the theology of religions is arguably the issue for mission in the twenty-first century. However, there has been little evangelical theology that offers a detailed, comprehensive and biblically faithful analysis that deals with not only the question of salvation but also questions of truth, the nature and history of human religiosity, and a host of practical issues pertaining to apologetics and contextualization.In this ambitious interdisciplinary study, which synthesizes close exegesis, biblical theology, systematics and insights from the social sciences, Daniel Strange examines the origins, development and idolatry of the 'religious Other', and explores how the gospel of Jesus Christ is its 'subversive fulfilment'. He concludes with a missiological postscript and some pastoral perspectives on the purpose of other religions in God's providence.

"COVID-19 has transformed our everyday lives. It’s as if another world has arrived in the blink of an eye. Yet life is not on pause. We still need to live. The pandemic, like any other time, is a moment both of opportunity as well as challenge.Healthy Faith in the Coronavirus Crisis is a briefing on how to thrive in a world of restrictions. Twenty leading Christian thinkers have come together to help you begin to navigate this strange reality.Each contributor writes on their area of expertise, and topics covered include prayer, loneliness, work, singleness, marriage, parenting, grief, death, imagination, conversations, humour, and much more. They offer practical advice as well as helpful perspective from Scripture.This is an essential resource for anyone looking to cultivate a healthy faith which infuses all areas of life during this disorienting time.

Debates surrounding both the definition and study of ‘religion’ are longstanding and continue to have far-reaching implications for religious literacy and education at all levels of society. From a confessionally evangelical perspective with its commitment to sola Scriptura, this volume joins the voices of those who recognise the impossibility of ‘neutrality’ in the study of religion and who advocate a theological religious studies, contending that the fullest understanding and interpreting of the religions are seen ‘in the light of the triune God who is the fullness of truth. Only from this theological narrative can other religions be truly understood, simply because Christianity is true.’ (D’Costa).This volume justifies this methodology for the study of religion, exploring not only these epistemological concerns but also the definitional scope of ‘religion’ and its relation to ‘worldview’ ‘culture’ and the ‘secular’. Having laid this foundation, Daniel Strange offers a constructive proposal for an evangelical theological religious studies, building on the theological anthropology of the missiologist J.H. Bavinck and his morphology of a universal religious consciousness which he calls the ‘magnetic points,’ and which are both subverted and fulfilled in the person and work of Jesus Christ.