By Ian S. Markham(auth.)
This ground-breaking booklet demanding situations readers to reconsider the divide among liberal and orthodox methods which characterises Christianity today.
- Provides an alternative choice to the liberal / orthodox divide in modern Christianity.
- Defends Christianity’s engagement with non-Christian traditions.
- Includes vital dialogue of theological approach.
- Illustrated with case stories regarding human rights, interfaith tolerance, economics, and ethics.
Chapter 1 advent (pages 1–6):
Chapter 1 Engagement: What it truly is and Why it issues (pages 7–29):
Chapter 2 Augustine's Theological technique (pages 30–47):
Chapter three Assimilation, Resistance, and Overhearing (pages 48–61):
Chapter four Assimilation: Engagement with Human Rights (pages 62–70):
Chapter five Resistance: The Heresy of country Sovereignty and the non secular significant for Intervention to safeguard Human Rights (pages 71–85):
Chapter 6 Assimilation: the significance of the Black and Feminist views (pages 86–108):
Chapter 7 Overhearing: conflict of Discourses ? Secular within the West opposed to the Secular in India (pages 109–122):
Chapter eight Overhearing: brooding about Hinduism, Inclusivity, and Toleration (pages 123–137):
Chapter nine Assimilation: Christianity and the Consensus round Capitalism (pages 138–146):
Chapter 10 Assimilation and Overhearing: Rethinking Globalization ? Bediuzzaman stated Nursi's Risale?I Nur, Hardt, and Negri (pages 147–158):
Chapter eleven Keith Ward: An Engaged Theologian (pages 159–167):
Chapter 12 enticing with the Pope: Engagement but now not Engagement (pages 168–190):
Chapter thirteen the form of an Engaged Theology (pages 191–207):
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Additional info for A Theology of Engagement
For example, in The Confessions Augustine decides to leave his teaching post for religious reasons, elsewhere he suggests that he leaves on the grounds of ill-health. 25 Anyway my interest in Augustine is methodological, given this the precise historicity is unimportant. ” So a love of wisdom wherever it is found drives Augustine on. He writes: In Greek the word “philosophy” means “love of wisdom,” and it was with this love that the Hortensius inflamed me. There are people for whom philosophy is a means of misleading others, for they misuse its great name, its attractions, and its integrity to give color and gloss to their own errors.
For example, on the idea of God, he first explains how a three-tier universe gave birth to the picture of God as the highly anthropomorphic parent who constantly interferes with his creation, and then writes: These ideas of God were firmly set and universally believed, and they formed the essence of the faith of Christians for the first sixteen hundred years or so of their history. The language of the Christian creeds took form in this period of time. 43 This “theistic” God, Spong wants us to reject.
9 This does sound as if reason is important in every respect. Reason is important prior to accepting an authority and it is important afterwards because reason is the only mechanism that we have for deciding which authority is true. We also find this refrain in an earlier work Contra Academicos. ”10 However, to introduce some of the complexity that pervades this question, this is also the text in which we find a marvelous exhortation to simply trust, which is worth quoting in full: To illustrate, let us picture two men traveling to one place.