By Ian S. Markham(auth.)
This ground-breaking publication 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 stories concerning human rights, interfaith tolerance, economics, and ethics.
Chapter 1 advent (pages 1–6):
Chapter 1 Engagement: What it's 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 spiritual crucial 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: pondering 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
27 Augustine’s readings in Neoplatonism persuade him of God and the eternal word, although there is nothing about the Incarnation. He treats the illumination that these books provide him about God as intended by God. Although Cicero and Platonius are non-Christians, he has no difficulty in acknowledging the truth about God he finds within their writing. The second area we need to explore is his explicit treatment of Neoplatonism in some of his writings. Although in the Retractationes he does express disquiet about the extent of his praise and admiration, the praise and admiration is still there and presumably reflects his view at the time.
It meant that he could enjoy his concubine aware that there was an innately good part of him undamaged. ”19 Nevertheless it is a rational reevaluation of Manchaeism that leads to his departure. The revaluation does take into account the ethical dimension: he slowly decides that the strict and extreme dualism is implausible. He realizes that monotheism is not incoherent, he explains that when he was a Manichee: I thought it was outrageous to believe that you had the shape of a human body and were limited within the dimensions of limbs like our own.
But if he maintains that I should not have said those things which, indeed, 34 Augustine’s Theological Methodology dissatisfied me later, he speaks the truth and concurs with me. 8 It might be objected that too much is being made of the obvious intellectual depth of Augustine – this is after all why he is so widely read and why he was so influential. The point being stressed however is the important, but often overlooked fact that Augustine was rigorously selfcritical and committed to formulating an account of faith that was both coherent and justified in terms of good arguments.