By Ian S. Markham(auth.)
This ground-breaking ebook 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 process.
- Illustrated with case reviews regarding human rights, interfaith tolerance, economics, and ethics.
Chapter 1 advent (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 kingdom Sovereignty and the non secular principal for Intervention to safeguard 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 stated 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 resources for A Theology of Engagement
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. He, however, happens to be an arrant knave, one of those fellows now commonly called samardoci.
At this I looked up, thinking hard whether there was any kind of game in which children used to chant words like these, but I could not remember ever hearing them before. I stemmed my flood of tears and stood up, telling myself that this could only be a divine command to open my book of Scripture and read the first passage on which my eyes should fall. . So I hurried back to the place where Alypius was sitting, for when I stood up to move away I had put down the book containing Paul’s Epistles.
I believed that evil, too, was some similar kind of substance, a shapeless, hideous mass, which might be solid, in which case the Manichees called it earth, or fine and rarefied like air. This they imagine as a kind of evil mind filtering through the substance they call earth. And because such little piety as I had compelled me to believe that God, who is good, could not have created an evil nature, I imagined that there were two antagonistic masses, both of which were infinite, yet the evil in a lesser and the good in a greater degree.
A Theology of Engagement by Ian S. Markham(auth.)