By Ian S. Markham(auth.)
This ground-breaking e-book 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 very important dialogue of theological strategy.
- Illustrated with case experiences 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 country Sovereignty and the non secular central 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: wondering 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 stated 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
Much of it is an attack on the Enlightenment problems with doctrine and authority. He Engagement: What it is and Why it Matters 27 identifies three arguments constructed by the Enlightenment against the traditional corpus of doctrine: 1 Doctrinal formulations are to be regarded as historically conditioned, perhaps appropriate to their own period, but of questionable modern relevance. While historical criticism is an appropriate tool for the evaluation and correction of doctrine formulations, history is incapable of disclosing rational truth.
To this point I shall return. Despite McGrath’s insistence that he is disinclined to get into any particular theory or justification of Scripture, this is what he now needs. He admits as much when elsewhere he chides the post-liberals for their lack of clarity on this point: 28 Engagement: What it is and Why it Matters The specific criticism which evangelicalism directs against postliberalism at this point is the following: the prioritization of Scripture is not adequately grounded at the theological level.
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.