By Ian S. Markham(auth.)
This ground-breaking publication 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 process.
- Illustrated with case stories concerning human rights, interfaith tolerance, economics, and ethics.
Chapter 1 advent (pages 1–6):
Chapter 1 Engagement: What it really is and Why it issues (pages 7–29):
Chapter 2 Augustine's Theological method (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 principal for Intervention to protect 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 acknowledged 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 no longer Engagement (pages 168–190):
Chapter thirteen the form of an Engaged Theology (pages 191–207):
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Additional resources for A Theology of Engagement
The credulous traveler addresses a shepherd of some rustic standing on the spot: “Hello, my good man. ” He says to his companion: “What he says is correct. ” The careful traveler laughs and makes a fool of the other for having given assent so quickly. While the other takes his way, he remains at the junction of the roads. He is beginning to feel foolish himself because of his hesitation, when from the road not taken by his companion there appears and draws near an elegant and refined gentlemen riding on horseback.
45 We then find the following footnote: Regius Professor of Divinity at Oxford Dr. Keith Ward has made the point (in conversation) that these Tillichian concepts can be found substantially in the writings of Thomas Aquinas. 46 Quite so, Bishop Spong. This supposedly highly anthropomorphic tradition already has the account of God that Spong wants to commend. The problem that worried him so much is already solved by the tradition he has rejected. Spong’s problem is that he rejects a Christian past that doesn’t exist, at least at the level of major theological traditions.
And because such little piety as I had compelled me to believe that God, who is good, could not have created an evil nature, I imagined that there were two antagonistic masses, both of which were infinite, yet the evil in a lesser and the good in a greater degree. 20 Augustine has a set of conceptual difficulties with theism that made it difficult for him to embrace Christianity. It is as he sees the conceptual difficulties are greater when it comes to the dualism of Manchaeism that he decides that Christianity is an option.
A Theology of Engagement by Ian S. Markham(auth.)