Christianity

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

By Ian S. Markham

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 very important dialogue of theological method.
  • Illustrated with case stories related to human rights, interfaith tolerance, economics, and ethics.

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

Example text

Moreover, if God is changeless, then God must be timeless. Link this in with the doctrine of divine “simplicity,” and you have a God completely unlike any human. There are real difficulties with this account of God, but Spong’s anxiety about anthropomorphism is not one of them. Indeed when Spong arrives at his definition of God, he admits there are affinities with Thomism. This surprising disclosure occurs when he suggests an image of God beyond theism and uses Paul Tillich to do so. He writes, “Paul Tillich .

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.

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. If it existed (and exists) at other levels, that is another matter and takes us into realms that are not here our immediate concern. Let us now turn to the conservatives and see if they fair any better.

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