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 process.
- Illustrated with case experiences concerning 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 spiritual valuable 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: puzzling over 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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Extra info for A Theology of Engagement
The role of the Qur’an within Islam could be justified on similar grounds. The normative role of Scripture within the Christian community is unquestionably Christian (just as the normative role of the Qur’an within Islam is Islamic); but is it right? For the evangelical, truth claims cannot be eroded at this juncture. 57 Scripture becomes a control on tradition, even though both tradition and the community are technically prior to the text (in that the earliest church was around before the earliest epistles were written and a long time before the New Testament canon was determined).
Consequently, the whole human mass ought to be punished, and if the deserved punishment of damnation were rendered to all, beyond all doubt it would be justly rendered. ”2 Most Christians are unhappy with Augustine’s views on predestination, which is linked with his conviction that only a minuscule number of people will be saved; and for his view that unbaptized infants are damned to hell, it is not surprising that limbo was invented by the medieval church. The package of original sin and eternal damnation is held to be responsible for a multitude of difficulties.
It splits allegiances and determines the “tribes” that grapple for control of the senior appointments and the policies of the churches. Increasingly, the actual arguments of theologians are not examined, simply the consequences or outcomes of the arguments. No one is interested in the coherence or merits of the position taken by a writer, but only whether or not, he or she is pro or anti, for example, the ordination of women? Or, to take an even more contemporary question, is the theologian pro or anti the ordination of practicing gays and lesbians?