Word: religion
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Dates: during 1960-1969
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...most notable fact in religion today is that ministers of all denominations are trying, somewhat desperately but with immense energy and imagination, to find new ways to carry God back into the everyday life of society and to make him, in the prevailing cliche of the day, "relevant." This is not primarily a theological movement. Still, important new trends in theology suggest that God may best be met in the co-creation of a more humane society or, internally, in the deepest structures of our own psyches (see box, page 42). As so often in the history of faith, this...
...activist members of the ministry. Ivan Illich, who gave up the formal priesthood to work on his educational theories at the Center for Intercultural Documentation in Cuernavaca, Mexico, insists that the proper outcome of any of the new ministries is "an intimate personal awareness of the meaning of religion." The psychedelic generation's most revered and thoughtful guru, former Episcopal Priest Alan Watts, now living in Sausalito, Calif., argues that church services ought to offer "more opportunity for meditation and spiritual experience." Monsignor Robert Fox, director of New York's Full Circle Associates, is an activist who nonetheless maintains that...
...early 1900s, many Christians talked euphorically of the "Christian Century"?a label still worn by a liberal Protestant magazine. Others predicted that the era would see the demise of religion and the triumph of science; they were also proved wrong. Few prophets today see either triumph or tragedy. Whether the ministry survives will ultimately depend on what mankind decides a minister is?or should be. Though clergymen, theologians and social scientists offer widely different interpretations of some aspects of the future church, the consensus for the foreseeable future seems to be that old and new will exist side...
...There is only one real problem in Christian theology: the problem of the future." As Moltmann sees it, the churches have neglected that central point of Christianity almost completely, looking wistfully back, instead, toward a vanished primordial paradise. "The Church lives on memories," Moltmann writes in a second book, Religion, Revolution, and the Future, "the world on hope...
Moltmann took his initial cue and much of his underlying philosophy from a highly unorthodox source: Marxist Philosopher Ernst Bloch.* Bloch is an atheist who nonetheless believes that man's hope for the future is the only transcendence in the universe: "Where there is hope, there is religion." Moreover, says Bloch, a hopeful future came into the world with the Bible...