By Ian S. Markham(auth.)
This ground-breaking e-book 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 strategy.
- Illustrated with case reviews regarding human rights, interfaith tolerance, economics, and ethics.
Chapter 1 creation (pages 1–6):
Chapter 1 Engagement: What it really 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 crucial 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: considering 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 info for A Theology of Engagement
37 Scattered throughout his work, one finds three reasons for the impossibility of affirming credal language. The first is the displacement of a premodern cosmology by our modern scientific worldview. Much like Bultmann before him, he makes much of the breakdown in the three-tier universe and the sheer vastness of space. Second, he finds much of the tradition morally suspect. , on sexual questions), but also in doctrine, especially aspects of the traditional doctrine of God. 38 Third, he believes that it is wrong to privilege the “expertise” of the church Fathers.
37 Although Augustine would not appreciate my attempt to disentangle three sources of his theology, I want to suggest that the case can be made that Augustine arrives at faith using these three sources: reason, non-Christian sources of wisdom, and experience. 4 Objections These three sources have become central to the liberal theological tradition. Augustine becomes problematic for the liberal because his experience of Jesus then became the prism through which everything else was seen. The third source (experience of the revelation of God) undermined the second (wisdom in other traditions) and the first (reason).
3 This, they argue, has directly underpinned patriarchy. The male was considered more spiritual and the female was less spiritual because of a link with sex and nature. The evidence for this analysis is built on Augustine’s intricate analysis of the possibility of sexual intercourse 32 Augustine’s Theological Methodology found in his City of God: there, you will recall, Augustine arrives at the extraordinary view that prior to the Fall, passionless sex that leaves women in a virginal state would have been possible.