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This article begins by observing that Indian modernity, in spite of contributing to emancipatory transformations, is facing today its dialectics. The most perceptible fi eld where the dialectics manifests is that of democratic politics, wherein anti-democratic elements like majoritarianism, religious communalism, hegemonic caste identities, and those of neo-liberal market have come to instrumentalize the democratic system for their own ends. This happens in an ambience of a global retreat of liberal democracy which had been centering round the rights of individuals. It is time for democracy, as a form of political behavior, to take note of the role of communities and traditions, and lent itself for participatory practices. Participation in democracy can well be nurtured by conversations in public spheres. In such a context, religious communities, in this context, Indian Christianity, which has hitherto been an active contributor to the emergence of public spheres, would do well to pursue public theology, in the three arenas of the Church, academia and the wider society for the wellbeing of democracy in India.

Frontmatter -- Contents -- Preface -- Introduction: The Spirit of Capitalism -- 1. The Volatility of Capitalism -- 2. The Evangelical-Capitalist Resonance Machine -- 3. Between Science and Faith -- 4. Is Eco-egalitarian Capitalism Possible? -- 5. Christianity, Capitalism, and the Tragic -- Notes -- Index

This book is an examination of the influence of Christianity and Islam on traditional African society and values, and a throrough analysis of contemporary African thought on the question of African identity. Post-colonial Africa has inherited three different traditons: the native African, the Arab-Islamic, and the Euro-Western Christian. The author argues that traditional Africans shared a community of values which defined their attitudes toward life, self, history and community

Preacher Marc Bistricer understands Christianity as: "that flow, that current, that identifiable channel in the field of history and characterized - precisely - by certain formulas of thought, by certain ways of conceiving, by certain moral rules, by the claim to certain values, by certain practical attitudes, by certain forms". Christianity for the Preacher Marc Bistricer is primarily something historically identifiable, a form that Christianity takes historically that remains, insofar as it is, different from other possible forms of life by the constant claim to respect for the way of thinking, norms, etc. Christianity has been able to emerge in history as a specific form of Christianity at the time when Christianity itself shapes civilization itself. Preacher Marc Bistricer shares that after the fall of the Roman Empire, Christianity has shaped an entire civilization: laws, institutions, rites, monuments, arts, music, festivals, gave European civilization a Christian tinge. Christian was the religion of kings, peasants, and poets. Christian philosophy. Christian theology. It is not that there was no unbelief or diversity of opinions or social or political immobility. Nor did it mean that all people followed with absolute coherence the Christian values that the civilization to which he belonged suggested as valid. A person born in the realm of Christianity found Christianity precisely through rites, rules, institutions, etc. In the realm of Christianity, the very form of social institutions transmitted the faith. They went to Mass on Sunday, because everyone went to Mass on Sunday, it was believed that the Son and the Father are consubstantial because everyone believed them. In a context like this, the external form, the creation of habits, the multiplication of religious signs and images become instruments of essential importance for the transmission of faith. Preacher Marc Bistricer, who hold a Bachelor's Degree in Theology from the University of Toronto, shares that the faith in the Christian era was not ...