By Ian S. Markham(auth.)
This ground-breaking booklet demanding situations readers to reconsider the divide among liberal and orthodox ways 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 reviews regarding human rights, interfaith tolerance, economics, and ethics.
Chapter 1 creation (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 kingdom Sovereignty and the non secular important for Intervention to shield 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 attractive 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 resources for A Theology of Engagement
He writes, “The words . . were fashioned inside a worldview that no longer exists. ”36 And later “credal language came out of another time. ”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.
Moreover, if God is changeless, then God must be timeless. Link this in with the doctrine of divine “simplicity,” and you have a God completely unlike any human. There are real difficulties with this account of God, but Spong’s anxiety about anthropomorphism is not one of them. Indeed when Spong arrives at his definition of God, he admits there are affinities with Thomism. This surprising disclosure occurs when he suggests an image of God beyond theism and uses Paul Tillich to do so. He writes, “Paul Tillich .
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. The traveler rejoices. He salutes the man as he approaches, and tells him what is on his mind. He asks him the way. Not only that – he tells him why he has delayed so that by indicating his preference for him rather than for the shepherd, he may make him the better disposed to himself.