By Ian S. Markham

This ground-breaking ebook demanding situations readers to reconsider the divide among liberal and orthodox methods which characterises Christianity today.Provides a substitute for the liberal / orthodox divide in modern Christianity. Defends Christianity’s engagement with non-Christian traditions. contains very important dialogue of theological process. Illustrated with case reviews concerning human rights, interfaith tolerance, economics, and ethics.

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Extra resources for A Theology of Engagement (Challenges in Contemporary Theology)

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However, when I enter into the narrative of say a Muslim, although the concept of the Trinity is not available in that tradition, the concept of God is. And it is possible for the Christian to recognize the following similarities. First, both Christians and Muslims believe that a secular naturalist is wrong to believe that the order of the universe is explicable in terms that deny the transcendent. And the God language is used in by both traditions as the mechanism of opposing secularism. Second, both Christians and Muslims affirm the reality of one God, which in both cases is forced upon us by our sense that worship of a plurality of ultimate beings is incoherent.

It was shaped in a premodern world, making assumptions that are often false and even offensive. Yet at the heart of it all is a “Jesus/Christ experience” that he wants to recover. To do this he needs to discard the Bible and the tradition apart from their bearing on this “Jesus experience” as he perceives it. Now this is very unfair to the tradition, at times it creates needless difficulties for Spong. For example, on the idea of God, he first explains how a three-tier universe gave birth to the picture of God as the highly anthropomorphic parent who constantly interferes with his creation, and then writes: These ideas of God were firmly set and universally believed, and they formed the essence of the faith of Christians for the first sixteen hundred years or so of their history.

Significant difficulties confront us at the outset. Reason has a range of modern connotations that would make it anachronistic to impose on Augustine; in addition, it is not entirely clear whether Augustine held a consistent view on the nature of “reason,” especially in relation to “faith” and “authority” across his vast corpus. The considerations highlighted at the outset, we turn to Augustine’s work. At the most basic level: if we start by considering a commitment to “reason” as involving the recognition of the importance of our human rational capacity and therefore the importance of reasons and good logical arguments, then no one can doubt Augustine’s commitment to reason.

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