Download A Theology of Engagement (Challenges in Contemporary by Ian S. Markham PDF

By Ian S. Markham

ISBN-10: 0631236015

ISBN-13: 9780631236016

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 strategy. Illustrated with case reports regarding 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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49 It is noteworthy that this list excludes certain prominent features of American evangelicalism (for example, dispensationalism50) and admits that evangelicalism needs to be (in the jargon) a broad church. He provides the example of the Eucharist: “Thus, in the case of the ‘real presence’ question, three major views achieved wide influence within the Reformation by 1560: Luther’s view, that the bread is literally to be identified with the body of Christ; Calvin’s view, that the bread is an efficacious symbol of the presence of Christ, effecting what it signified: Zwingli’s view, that the bread merely symbolizes Christ in his absence.

To anticipate a more sustained discussion, which will occur in chapters 2 and 3, we find in Aquinas an understanding of God that describes God as a necessary being. Now the concept of a necessary being is extremely complex and a matter of considerable scholarly debate but at the very least it involves a type of existence utterly unrelated to mere “contingent” human existence: God is nondependent and exists in all possible worlds. In addition, for Aquinas this God is changeless (mainly because any change, he argued, would bring about either improvement – which is impossible because God 24 Engagement: What it is and Why it Matters is already perfect – or a deterioration – which is equally impossible because God would then cease to be perfect).

At this stage we simply note the way that Augustine can find in Plato a shared analysis of the human condition, Augustine’s Theological Methodology 43 that he is sure that Plato, if living after Christ, would have been a Christian. The other argument that Augustine expresses his sympathy for Plato occurs in Civitas Dei. Perhaps suggests Augustine we can explain Plato’s knowledge because he must have had some contact with a Jewish prophet, for example Jeremiah. Augustine writes: Some of our fellow Christians are astonished to learn that Plato had such ideas about God and to realize how close they are to the truths of our faith.

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