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| Preface | |
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| The Legacy of Modernity and the New Challenges of Historical Theology | |
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| The Legacy of Modernity | |
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| The Question of Authority | |
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| The Development of Doctrine and the Essence of Christianity | |
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| Knowledge of God and God and World | |
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| Christianity and Other World Faiths | |
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| History, the Historical Jesus, and Christology | |
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| The New Challenges of Historical Theology | |
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| Religionswissenschaft | |
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| The Eschatological Interpretation of Weiss and Schweitzer | |
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| The Religionsgeschichtliche Schule | |
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| Form Criticism | |
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| Ernst Troeltsch | |
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| Historicism, the Science of Religion, and Theology | |
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| The Absoluteness of Christianity | |
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| What Does "Essence of Christianity" Mean? | |
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| The Historical Jesus, Faith, and Christology | |
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| American Empirical and Naturalistic Theology | |
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| Introduction | |
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| Radical Empiricism and Religion: William James | |
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| Experience, Pragmatism, and the "Will to Believe" | |
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| "The Varieties of Religious Experience": An Empirical Exploration | |
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| American Empirical Theology: Douglas Clyde Macintosh | |
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| Macintosh's Method | |
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| Normative Theology and Christian Belief | |
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| American Theological Modernism and Naturalism: Henry Nelson Wieman | |
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| Background: John Dewey and the Chicago School | |
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| Henry Nelson Wieman | |
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| The Dialectical Theology: Karl Barth, Emil Brunner, and Friedrich Gogarten | |
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| The Beginnings of Dialectical Theology | |
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| Liberal Theology: History and Interpretation | |
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| Major Themes in Karl Barth's Theology of the Word of God | |
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| The Dialectical Method | |
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| God as Wholly Other | |
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| The Strange World of the Bible | |
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| The Breakdown of the Dialectical Theology | |
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| Emil Brunner | |
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| Anthropology and the Apologetic Task | |
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| Revelation as Encounter and Truth | |
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| Friedrich Gogarten | |
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| The Christian Understanding of the World and Secularization | |
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| The Historicizing of Human Existence | |
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| Demythologizing and History | |
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| The Theologies of Karl Barth and Dietrich Bonhoeffer | |
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| Karl Barth | |
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| The Development of Karl Barth's Theology | |
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| "Political Theology": Barth and the Question of a Christian Social Ethics | |
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| The Major Themes in Barth's Church Dogmatics | |
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| The Reception and Critique of Barth's Theology | |
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| Dietrich Bonhoeffer | |
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| Bonhoeffer's Early Writings and the Relationship with Karl Barth | |
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| The Christological Concentration | |
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| Discipleship and Ethics | |
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| The World Come of Age and a Religionless Christianity | |
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| Bonhoeffer's Legacy | |
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| Christian Existentialism | |
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| Key Existentialist Themes | |
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| Existence Precedes Essence | |
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| The Critique of Rational Objectivity | |
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| Authentic and Inauthentic Existence | |
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| Gabriel Marcel | |
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| Paul Tillich | |
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| The Existential Starting Point | |
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| The Method of Correlation | |
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| Humanity's Existential Situation | |
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| Being, God, and Being-Itself | |
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| Existence and the New Being in Jesus as the Christ | |
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| The Spirit's Presence and Morality | |
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| Rudolf Bultmann | |
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| God's Action and Faith | |
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| Demythologizing the New Testament | |
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| Conclusion | |
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| Christian Realism: A Post-Liberal American Theology | |
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| Introduction | |
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| H. Richard Niebuhr | |
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| Human Faith and Faith in God | |
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| The Confessional Method: Inner and Outer History | |
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| Reinhold Niebuhr | |
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| The Nature of the Self | |
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| The Dramas of History | |
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| Love, Justice, and Power | |
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| The New Theology and Transcendental Thomism | |
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| The Background and Context of the Nouvelle Theologie | |
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| Neo-Scholasticism as a Phenomenon of Modernity | |
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| Pierre Rousselot | |
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| Joseph Marechal and Modern Philosophy | |
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| Critical Issues | |
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| Henri de Lubac and the Nouvelle Theologie | |
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| The Supernatural | |
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| Interpretation of the Senses of Scripture | |
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| Theological Conflict | |
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| Karl Rahner | |
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| Spirit in the World and Hearers of the Word | |
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| The Religious Dimension of Human Experience | |
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| The Supernatural Existential | |
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| Revelation as Transcendental and as Categorical | |
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| Rahner's Theological Method | |
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| The Symbol | |
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| Critical Issues | |
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| Bernard Lonergan | |
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| Critical Realism | |
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| A New Ideal of Knowledge | |
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| The Question of God | |
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| Method in Theology: Functional Specialties | |
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| Conversion | |
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| Religion and Theology | |
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| Critical Issues | |
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| Edward Schillebeeckx | |
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| Sacramental Theology | |
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| Jesus as Eschatological Prophet | |
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| Method of Correlation | |
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| The Conflict over Ministry | |
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| Critical Issues | |
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| Conclusion | |
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| Vatican II and the Aggiornamento of Roman Catholic Theology | |
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| Yves Congar | |
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| True Reform and the Resources of the Tradition | |
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| The Role of the Laity and France's Catholic Action Movement | |
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| Church as Communio | |
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| John XXIII | |
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| Vatican II | |
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| Vatican II's Understanding of the Church | |
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| The Church and the Liturgy | |
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| The Tensions and Compromises in the Understanding of the Church | |
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| The Church and Its Relation to the World | |
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| Biblical Historical Criticism | |
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| Religious Pluralism, Freedom, and Ecumenism | |
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| Hans Kung | |
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| Justification and the Dialogue with Karl Barth | |
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| Kung's Interpretation of Vatican II | |
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| Structures of the Church | |
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| On Being a Christian | |
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| Papal Infallibility, Birth Control, and Religious Affirmations | |
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| Philosophical Theology and Comparative Religion | |
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| Critical Issues | |
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| John Courtney Murray and Religious Freedom | |
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| The Two Contrasting Views | |
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| Murray's Contribution | |
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| Hans von Balthasar | |
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| Analogy of Being and Karl Barth | |
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| Theological Aesthetics | |
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| From Theo-Drama to Theo-Logic | |
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| Critical Issues | |
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| Joseph Cardinal Ratzinger | |
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| From Church as People of God to Church as Body of Christ | |
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| The Optimism and Modernism of Vatican II | |
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| Theology of the Cross or Theology of Incarnation | |
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| Religious Pluralism and Moral Relativism | |
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| Conclusion: The Aftermath of Vatican II | |
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| Political Theology and Latin American Liberation Theologies | |
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| Political Theology | |
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| The Post-World War II Context | |
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| Interpretation of the Situation: The Privatization of Religion | |
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| The Critique of a Dominant Existential Theology | |
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| The Emphasis on Eschatology | |
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| Johann Metz | |
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| Political Theology as Fundamental Theology | |
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| The Critique of Bourgeois Religion | |
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| The Memory of Suffering and the Holocaust | |
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| Assessment: Political without Politics | |
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| Jurgen Moltmann | |
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| Promise and Hope | |
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| The Crucified God and the Doctrine of the Trinity | |
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| Critical Issues | |
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| Latin American Liberation Theology | |
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| The Context: From Development to Liberation | |
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| Interpretation of the Situation: Dependency | |
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| Previous Theology | |
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| Eschatology | |
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| Gustavo Gutierrez | |
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| Gutierrez's Interpretation of the Historical Jesus | |
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| The Nature of the Church | |
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| The Meaning of Liberation and Salvation | |
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| Questions | |
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| Juan Luis Segundo | |
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| Faith and Ideology | |
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| The Hermeneutical Circle | |
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| A Critical Question: The Difference from Feminist Theology | |
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| Leonardo Boff | |
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| The Church as Sacrament of the Spirit | |
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| Social Analysis and the Church | |
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| Future Directions in Liberation Theology | |
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| Conclusion | |
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| Process Theology | |
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| Background | |
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| Pierre Teilhard de Chardin | |
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| Henri Bergson | |
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| Alfred North Whitehead | |
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| Charles Hartshorne | |
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| Schubert Ogden | |
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| The Task of Christian Theology | |
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| Ogden's Later Reflections on Analogy, the Normative Christian Witness, and a Christology of Liberation | |
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| John B. Cobb, Jr. | |
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| The God Who Calls and Human Possibility | |
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| Christ and Creative Transformation | |
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| Theology and "Praxis": Ecological Theology as Example | |
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| Conclusion | |
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| History and Hermeneutics | |
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| Wolfhart Pannenberg | |
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| Revelation as History | |
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| The Resurrection of Jesus Christ: Historical and Retroactive | |
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| Theology as an Intellectual Discipline | |
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| Anthropology as Fundamental Theology | |
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| Metaphysics and Systematic Theology | |
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| Critical Issues: The Rationality of Faith | |
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| Hans-Georg Gadamer | |
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| The Critique of Historicism and Romanticism | |
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| Recasting the Hermeneutical Circle | |
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| Hermeneutics of Belonging: Key Concepts | |
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| Self-Understanding, the New Testament, and Marburg Theology | |
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| Critical Issues: Gadamer in Dialogue and Confrontation | |
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| Paul Ricoeur | |
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| Phenomenology and the Symbols of Evil | |
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| The Hermeneutical Turn: From Symbol to Metaphor | |
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| Hermeneutics of Objectification: Key Concepts | |
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| Religious Language and Forms of Discourse | |
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| Narrative and Hermeneutics | |
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| Critical Issues | |
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| David Tracy | |
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| Theological Method and Fundamental Theology | |
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| The Method of Correlation and Revisionist Theology | |
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| Publics and Modes of Argument | |
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| The Theological Reception of Hermeneutical Theory | |
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| Religion and Ambiguity | |
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| Critical Issues | |
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| Hans Frei | |
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| The Critique of Modern Historical Criticism | |
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| Narrative and Identity | |
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| Against Correlation Theology | |
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| Redescription and Thick Description | |
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| Critical Issues | |
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| Conclusion | |
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| Evangelical Theology | |
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| Background | |
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| The Fundamentalist Defense of the Faith | |
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| The "New Evangelicalism" | |
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| Gerrit Cornelius Berkouwer | |
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| Co-Relationship | |
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| Holy Scripture | |
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| The Doctrine of Providence, Election, and Reprobation | |
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| The Last Things and Universalism | |
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| Carl F.H. Henry | |
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| The Bible, Revelation, and Authority | |
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| New Theological Soundings | |
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| Feminist Theology | |
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| Introduction: The Context of Twentieth-Century Feminist Theology | |
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| Mary Daly: The Move to "Post-Christian" Feminist Theology | |
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| Elisabeth Schussler Fiorenza: Jesus and the "Discipleship of Equals" | |
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| Sallie McFague: Reconceiving God and Gender | |
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| Luce Irigaray: Feminist Philosophy and the Critique of Freud | |
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| Conclusion: "Difference" in Feminist Theology | |
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| Black Theology in America | |
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| Martin Luther King, Jr. and the Civil Rights Movement in the United States | |
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| The Contexts of Black Theology in America | |
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| The Historical Context | |
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| The Cultural Context | |
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| The Social Context | |
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| The Black Manifesto | |
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| James H. Cone's Black Theology of Liberation | |
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| The Central Affirmations of Cone's Black Theology of Liberation | |
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| Black Womanist Theology: Texts, Traditions, and Trajectories | |
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| Texts: Womanist Interpretations of the Bible | |
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| Traditions: The Meaning of Jesus Christ in Womanist Theology | |
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| Trajectories: Womanist Moral and Ethical Thought | |
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| Theology of Religions: Christian Responses to Other Faiths | |
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| Introduction | |
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| Exclusivism | |
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| Roman Catholic Positions | |
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| Views Prior to Vatican II | |
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| The Inclusive Way of Karl Rahner | |
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| Theological Defenses of Religious Pluralism | |
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| Stanley Samartha | |
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| Wilfred Cantwell Smith | |
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| John Hick | |
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| Illustrations of the New Christian | |
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| Interreligious Dialogue | |
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| Christian Thought at the End of the Twentieth Century | |
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| The Modern and the Postmodern | |
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| Gordon D. Kaufman: Theology as Imaginative Construction | |
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| Radical and Conservative Postmodern Theologies: Thomas J. J. Altizer, Mark C. Taylor, and Jean-Luc Marion | |
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| Thomas J. J. Altizer | |
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| Mark C. Taylor | |
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| Jean-Luc Marion: A Conservative Postmodern Theology | |
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| Reformed Epistemology: The Critique of Modern Foundationalism and Evidentialism | |
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| Alvin Plantinga | |
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| Nicholas Wolterstorff | |
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| The Wittgensteinian Trajectory | |
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| Ludwig Wittgenstein | |
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| The Wittgensteinians | |
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| Postliberal Theology | |
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| George Lindbeck | |
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| Stanley Hauerwas | |
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| Conclusion | |
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| Acknowledgments | |
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| Index | |