By Ian S. Markham(auth.)
This ground-breaking publication demanding situations readers to reconsider the divide among liberal and orthodox techniques which characterises Christianity today.
- Provides a substitute for the liberal / orthodox divide in modern Christianity.
- Defends Christianity’s engagement with non-Christian traditions.
- Includes very important dialogue of theological approach.
- Illustrated with case stories related to human rights, interfaith tolerance, economics, and ethics.
Chapter 1 creation (pages 1–6):
Chapter 1 Engagement: What it truly is and Why it concerns (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 nation Sovereignty and the spiritual critical for Intervention to guard 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: pondering 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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Extra resources for A Theology of Engagement
My argument will be that methodologically Augustine is a liberal and therefore sympathetic to a theology of engagement. The argument is simple: Augustine’s methodology involves three central components. First, reason clearly has a central role. Second, he draws heavily on non-Christian sources. ” I shall show that in these three elements we have a surprisingly modern methodology operating: reason, the use of non-Christian wisdom, and experience. It is his willingness to learn from a range of sources that is Augustine’s great strength.
I considered the innumerable things I believed which I had not seen, events which occurred when I was not present, such as many incidents in the history of nations, many facts concerning places and cities which I had never seen, many things accepted on the word of friends, many from physicians, many from other people. , authority) to trust. On the other hand, we have a recognition that reasons are not available for everything the church teaches and therefore trust is essential. And trust is often essential in most aspects of life.
It is at this point that it is necessary to construct an alternative way of understanding the past and therefore thinking about Christian identity. McGrath’s picture of liberalism is a good place to begin. For McGrath, liberalism is the erosion of core beliefs intended to make Christianity more acceptable in the modern age. It operates with a post-Enlightenment view Engagement: What it is and Why it Matters 29 of rationality and secular assumptions about the nature of the world. It is true that English liberalism, which reached its nadir in The Myth of God Incarnate (1977), and perhaps the work of Bishop Spong, tend to operate with these assumptions.
A Theology of Engagement by Ian S. Markham(auth.)