Wright’s Version of Critical Realism

N. T. Wright’s research project “Christian Origins and the Question of God” is characterized by its use of the method of critical realism. Now, “critical realism” is a term that has been used in connection with different epistemo-logical positions because the term has been “constantly reinvented.” It is very easy to make up a term when one wants to distinguish oneself from an assumed naïve approach to reality. As has been observed earlier, the use of a distinct term does not necessarily mean the same if used by another author; the context is important. One has to track literal dependencies to evaluate whether continuity with former uses of a term is intended. That is to say, the term “critical realism” has proven to be equivocal, although this has rarely been noticed . This does not mean that taking such a critical realist stance cannot present a decisive advantage over rather unreflective approaches to whatever sort of reality. Nevertheless, philosophically it can probably only be a start. The purpose of this contribution to this compendium will be to analyze the content claims and the status of N. T. Wright’s critical realism in these regards, with a special emphasis on Paul and the Faithfulness of God, of course.

Theory after Dialogue: Christian-Muslim Engagement Today and Tomorrow

The phenomenon of Christian–Muslim dialogue has had a very chequered history. At varying times, three broad modes of engagement can be said to have operated: antipathy, affinity and inquiry, and these three modes can be found still in today's world. In some places, hostility and antipathy abound. In others, voices and actions express cordial friendship, détente and affinity. In this latter climate, the prospect of engagement in mutual inquiry and cooperative ventures is not only theoretically possible, but actively pursued, and in the first decade of the twenty-first century, a number of notable initiatives in the arena of mutual inquiry have taken place. This article addresses aspects of the context and development of Christian–Muslim dialogue as a modern phenomenon, and then turns to a review of three twenty-first century developments – the Building Bridges seminar series; the Stuttgart-based Christian–Muslim Theological Forum and the “Common Word” letter. It also reflects on the models and theology of dialogue, including not only theology for dialogue, but also theology in and – importantly – after dialogue.