Should the current processes of globalisation be seen as blessings or as curses, as morally good or bad? Based on prominent globalisation theories (Friedman, Steger, Scholte), which all emphasise integration and connectivity, this article discusses important aspects of the current process of globalisation with regards to moral issues, in particular related to issues such as dehumanisation, desosialisation, and depolitisation (Bauman, Sennett). It is argued that in order to counter the bad consequences of especially economic globalisation, in a world marked by securitisation, inequalities, and the production and maintenance of boundaries (all of which are opposites of integration!), a notion and vision of the integrity and dignity of human beings should guide what the author coins moral globalisation. Nurtured in a particular moral home and tradition, such a thin morality (Walzer) and vision of a united humanity has the potential to truly connect and integrate all people and thus provide a resource for a moral integration.
The last decades have seen a proliferating and increasingly substantial dialogue between theologians of the traditional «East» and «West», based on a mutual interest for the perspectives of theologians beyond the gap of the «Great Schism» between the Greek and Latin traditions. This article introduces the reader to a fundamental understanding of what theology is, and should be, from an Eastern Orthodox perspective. Focusing on the 20th century, key issues in the relation between modern Orthodox theology and modern theology in general are presented. In Western Europe, especially in protestant theology, the theological scene has throughout the modern era been dominated by efforts to affirm theology as science in a modern sense, fundamentally based on the methods of historical science. For Orthodox theologians, theology proper is rooted within the Church, fundamentally based on her tradition, with the cult at its very core. So-called post modern developments in the humanities, and questions of tradition, authority and interpretation, challenge anew the basic understanding of what theology is; related both to its framework and rationale. Orthodoxy meets its own challenges within this late-modern arena, but also contributes to a dialogue between church traditions and scholars on the nature and role of theology.
During the last three or four decades the so-called «Faith Movement» has made great success in many Christian areas of the world. Traditional churches have been influenced by the «power» of this movement, and a lot of new «Faith Churches» have been established in the US as well as in many European countries. This article gives an analysis of some main elements of the foundational thinking within the «Faith Movement», essentially with reference to the authorship of one of its most central leaders, Kenneth Hagin (1917–2003). This analysis is carried out in critical comparison with corresponding theological points of Martin Luthers «Theology of the Cross», essentially based upon the reformers statements in the Heidelberg-disputation 1518. In this comparative perspective an exciting question is asked: Is the foundational thinking within the «Faith Movement» consistent with the «Theology of the Cross»? The result of the analysis is no: The theology of this movement is inconsistent with the «Theology of the Cross». The «Faith Movement» rather preaches a kind of «Theology of Glory». This result may possibly also call in question whether the theology of this movement is to be placed within Biblical Christianity at all or as a postmodern cult outside.