Books by Dr Winfried Corduan

Christians find themselves in an increasingly diverse world. The new place of worship in our neighborhood might just as likely be a Hindu temple or a Muslim mosque as a church or a synagogue. How should we view other world religions, and more important, how should we engage our religiously oriented neighbors in conversation? Do all religions teach the same thing? Or are there significant differences? Do we try to minimize differences and just get along? Or do we hold out the Christian faith as the one true hope for all the world?Drawing on his wide experience and knowledge of other religions and how they are actually lived, Winfried Corduan helps us sort through the complex tapestry of faiths around the globe. He contends that there are common threads of understanding that can serve to link us in meaningful discussion. From these common threads we can go on to explore genuine differences.Through the course of the book, Corduan leads readers to explore the important issues of revelation and truth, morality and guilt, grace and redemption, eschatology and hope. Ultimately, Jesus Christ, he argues, stands unique among religious figures and Christianity unique among the world's religions. This is a book that strengthens Christians in their convictions while encouraging them to engage their neighbors with humility, loved, and discernment.

A most needed and creative beginning in theological prolegomena, says Norman L. Geisler of Handmaid to Theology. In this work the long-neglected use of philosophy in evangelical theology is overcome. Philosophical Prolegomena does not in this case constitute an introduction to theology, preliminary material of which one must dispose before delving into the actual content of divine revelation. Instead it constitutes a handmaid to theology, the philosophical categories that necessarily help to shape each doctrine. In addition to demonstrating the inevitable reliance of theology on certain philosophical concepts, the author pleads for a clear distinction between biblical theology and systematic theology within the evangelical tradition. Particularly helpful . . . says Geisler, is the emphasis on the need to use biblically compatible concepts in order to construct a systematic theology. After two introductory chapters (What Is Prolegomena? and Prolegomena: The Starting Point), the author devotes two chapters to the doctrine of man, as many to the doctrine of revelation, three to the doctrine of God, and a final chapter to the doctrine of regeneration. This book turns over new ground in theological prolegomena, concludes Geisler. Its pace-setting insights could, and I hope will, signal a return to a proper harmony between philosophy and biblical theology in the practice of systematic theology among evangelicals.

Mysticism is a controversial topic that all too frequently receives one-sided coverage. On the one hand there are many enthusiasts who are willing to defend mysticism at almost any cost, including sacrificing logical and theological integrity. On the other hand there are philosophers and theologians who see mysticism as not much more than an evil to be stamped out. This book takes a careful look at the philosophical and theological questions involved and attempts to locate a modest place for mysticism within a genuine evangelical framework. Questions addressed in this book include such matters as: Is mysticism a perennial philosophy that appears in different guises but is always the same underneath? Can we argue for an objective reality behind all mystical experience? How can we understand the fact that mystics talk about something that they say is beyond language? How has mysticism shown up in various Christian traditions? Can we reconcile mysticism with the New Testament? The conclusion of this book is based on an understanding of mysticism as an unmediated link to an absolute. In that sense there is a form of mysticism taught in the New Testament, but it is a mysticism that does not require ecstatic experience and does not constitute a separate source of revelation. Nevertheless, this New Testament mysticism describes an integral part of biblical spirituality.