Public Theology

Taking the church (CCCS) to court breaks fa’avae. The thesis argued that Samoa's fa’avae (foundation) is no longer solid as it previously was, but now fa'a-vae has feet, it is mobile and moving. Taking the church to court is just one example of a moving (fa’a-vae). It also highlights  how the fa'aSamoa is just a bystander.

Contemporary political theology often defines itself against Lutheran social ethics, which is portrayed as politically disengaged and overly deferential to state power. At the same time, contemporary political theology often embraces the Lutheran theologian Dietrich Bonhoeffer as an exemplary political theologian. This incongruity is generally resolved by distancing Bonhoeffer from his tradition, at least on matters of political theology. But Bonhoeffer's political theology was thoroughly Lutheran. Throughout the years of his political-theological engagement, from the Nazi rise to power in 1932-33 to the drafting of Ethics and related writing in 1940-43, he participated in ongoing conversations within Lutheran social ethics on the issues of, among others, the two kingdoms and the orders. In the process, he critically appropriated these elements of Lutheran thinking into an especially dynamic and christocentric framework that in turn informed his positions on various issues such as the church's proclamation against the Nazi state and the ecumenical church's witness for peace. Bonhoeffer is an example of Lutheran political theology, one that suggests the need to revise at least the more sweeping judgments about Lutheran theology as inherently incompatible with political engagement.

This essay offers a panoramic study about the concepts of public theology and public sphere, especially concerning the Brazilian context. In the first chapter, different understandings of public theology are identified and classified according to models of substantiation and models of performance. Based on the North American and South African examples, it is argued that the conceptual diversity concerning the theme is a reflection of concerns that are specific to each context, meaning that it is possible to assume that a public theology in Brazil develops its own theoretical feature as well. In the second chapter, we describe three important concepts of public sphere present in the contemporary philosophical thought: the liberal, with representatives like John Rawls and Bruce Ackerman, the republican (and communitarian), represented by Hannah Arendt and Charles Taylor, and the discursive, especially developed by Jürgen Habermas. Habermasian theoretical reference is the most recurrent in sociological analysis about public sphere in Brazil, which is the theme of the third chapter. We seek to demonstrate that major social changes have contributed to the creation of a discursive public sphere, despite a strong patrimonial tradition that characterizes the country's political history. In the last chapter, in view of this context of democratic reconstruction, we present a brief outline of a model of public theology anchored in the world of life and guided by dialogueconcepts explored, especially, on the basis of a discursive conception of public sphere and contributions from the various models of public theology, from a Latin American perspective of theology.

The What Does Theology Do, Actually? project aims not to do theology, but to observe what theologies do, around the world today, in and for the communi- ties in which they circulate and hold meaning. How is theology understood and practiced as a semantics of global society? What kinds of problems do theologies solve and how? These questions are pursued, moreover, with specif- ic attention given to the “transcultural”. Much might be learned both about the role of Christian religion in public life and about evolving trends in theological understanding or praxis by examining comparatively the ways Christian communities encode transcultural experiences of irritation coming from the social environment (for example, climate change, protest movements, digitali- zation, mass migration, or global pandemics) into their self-understanding (for example, in engagement with received tradition) and self-formation (for ex- ample, in liturgy and community ethics). This requires theoretical open mindedness and methodological agility. The project therefore follows a two-step logic. First, the project seeks to observe theological work as itself a set of social discourses or objects contingently particular to certain contexts. A focus on answering the question “What is theology?” privileges those who already possess the resources and power to shape what counts as being “really” theology or not. By contrast, the descrip- tive approach preferred by the question “What does theology do?” objectifies “theologies” as a kind of social artifact and recognizes a variety of reflected religious communications as communicating theology. Second, in this way, the project aims to disrupt dominant paradigms in academic theological re- search, to expand the category of theological work(s) beyond textual formats and classroom or conference situations to include a variety of spaces, symbols, practices, and artifacts that function as transmitters of reflected religious communications, and to contribute to work diversifying theological methodologies to include empirical, qualitative, and quantitative research methods. The What Does Theology Do, Actually? project consists of symposia and a limited book series. An international community of theologians, sociologists, anthropologists, philosophers, scholars of religion, and practitioners, from widely differing contexts, and at all career stages are invited to disruptive dialogue with one another in the context of symposia devoted to comparative study of theolo … View full abstract

This article explores the background to the British National Party's high profile during the 2010 General Election, and the development of its use of Christian identity in its campaigning and its internal discourses. This is set alongside the stand taken by the Church of England before and during the election campaign in challenging the racism of the Party. The article begins to map the theology that must underpin the ongoing struggle against the forces that contribute to the support for the BNP, and it draws conclusions about the theological significance of the action and discourse of the Church of England in statements and grassroots mobilization.

The paper provides an account of an emerging critique of the implicit assumptions underpinning HR Niebuhr’s Christ and Culture typology, particularly those related to Christology, culture, and Christendom. A consideration of this critique along with a sketch of alternative typologies of “Christ and culture”, and some traditions of post-Christendom engagement with culture and society, suggests that there are good reasons why we should remove this tool from the public theologian’s toolkit.

A ideologia em geral diz respeito a um modo operacional pelo qual a consciência acredita em algo, indicando que tal anuência é condicionada por fatores externos à própria consciência de ordem histórica, social, cultural, psicológica compondo assim o imaginário pessoal determinando aquilo que se pensa. Ao mesmo em que é um aspecto externo se instala como interpretação imediata da experiência vivida, uma interface que configura o olhar para com o vivido, e a sensibilidade para com os fatos e sua reminiscência, os afetos. Assim, a ideologia pode ser entendida com os fatores que atuam de forma inconsciente no modo de pensar da pessoa, e consequentemente sentir a vida. Dada a condição de serem fatores fora do alcance imediato da pessoa, a ideologia é vista como aquilo que produz tanto uma relação inautêntica para com as coisas, quanto o que propiia a relação com as próprias bases daquilo que acredita. Dito de outro modo, pode-se entender como fatores ideológicos aquilo que promove uma aceitação incontestável para com aquilo que se acredita, sem que tenha passado pelo crivo da consciência de quem acredita, o que configura a ideologia como um modo próprio de crença, ou ainda, um sistema de crença que estrutura o ato de acreditar em algo e pensar a partir desta crença.

У статті представлене дослідження впливу релігії на політику. На думку автора, Церква Христова здатна позитивно впливати на суспільно-політичні процеси та забезпечувати здорові взаємостосунки всередині суспільства. Дослідження більше зосереджене на українському контексті та окреслює завдання, які стоять перед Церквою після Революції Гідності. Автор стверджує, що для сучасної людини важливо наслідувати Ісуса Христа, що на початку передбачає любов до Бога, потім – до себе, з чого з’явиться результат – любов до ближнього. Згідно з цим принципом Церква не ставить за основу політичну боротьбу, однак вона не залишатиметься осторонь там, де панує несправедливість.

The article presents a study of the influence of religion on politics. According to the author, the Church of Christ is able to positively influence socio-political processes and ensure healthy relationships within society. The study focuses primarily on the Ukrainian context and outlines the challenges facing the Church after the Revolution of Dignity. The author argues that it is important for contemporary man to imitate Jesus Christ, which first presupposes love of God, then -  of yourself, which will result in love of neighbor. According to this principle, the Church does not posit political struggle as foundational, but it also will not stay aloof where injustice reigns.

During September 1961, a charge of heresy was laid against New Testament scholar and antiapartheid activist Prof. A.S. (Albert) Geyser. The charge was brought by three senior theological students of the University of Pretoria. They accused Geyser of interpreting Philippians 2 in such a way that it undermined the church’s doctrine of Christ’s pre-existence. The heresy trial started on 24 October 1961 under massive public interest. The trial lasted 6 months and the proceedings covered 2672 typed pages. Reporters of 25 national and international newspapers attended the trial. The heresy trial caused widespread international condemnation of what was regarded as an orchestrated attempt to get rid of Geyser, because of his public and radical opposition to apartheid. In this contribution, Geyser’s theological critique of apartheid as well as his conviction of heresy is discussed. The  proceedings of the trial, minutes of the moderature, media coverage and Geyser’s publications serve as primary sources. It concludes with a critical evaluation of Geyser’s theology and his role as a public theologian.

This article is a contribution to a festschrift in honor of Rev. Chris Ferguson's leadership of the World Communion of Reformed Churches. It engages the Accra Confession and suggests that the next step for bringing the Confession to bear on our current realities requires churches to consider what it means to be confessional and catholic. In doing so, it introduces inter-confessionality as a possible way forward, not only to address global challenges today, but how the Accra Confession can help facilitate that mission.

Why did the New York Times persistently bury news of the Holocaust? asks Laurel Leff in her dramatic historical account of '' America's most important newspaper. '' Leff, associate professor at Northeastern University and former journalist for the Wall Street Journal and Miami Herald, examines the complex combination of forces that led the Times to relegate news of the Holocaust to secondary status. She also sustains an uncompromising critique of this period in New York Times history. ''No American newspaper was better positioned to highlight the Holocaust than the Times, and no American newspaper so influenced public discourse by its failure to do so. The first reason makes the Times' failure more puzzling, the second more devastating,'' charges Leff (9).

This paper is inspired by the experience of a black student who underwent racist treatment in Brazil. Nowadays, racism may appear in any societal structure. Misuse of power is one of the causes of violence and racism. A person who finds him- or herself in a position of some power may, while acting in the name of “law”, turn into an incarnation of the law. This paper wishes to speak out on matters of violence, oppression and racism which are spreading in society. The faces of racism need to be shown, even where racism is institutionalized.

„Wohl keine andere politische Leitidee hat in den letzten Jahrzehnten vergleichbare Relevanz gewonnen wie das Postulat universeller Menschenrechte“ (Reuter 1999, S. VII). Weitaus strittiger als ihre Aktualität erscheint daher die konkrete Interpretation der Menschenrechte. Diese ist wiederum eng verbunden mit der Frage nach ihrer Begründung, nicht zuletzt in der Spannung zwischen universalem Geltungsanspruch und partikularer Moral. Um eine ganz spezifische partikulare Perspektive, nämlich die der theologischen Ethik, geht es in diesem Beitrag. Dem Versuch einer Zuordnung der Begriffe Menschenrechte und Menschenwürde folgt ein Überblick über die geschichtliche Entwicklung der theologischen Ethik in ihrem Verhältnis zu den Ideen der Menschenwürde und der Menschenrechte. In einem dritten Schritt werden unterschiedliche Ansätze theologischer Interpretation der Menschenrechte vorgestellt und in folgende drei Begründungsmodelle eingeordnet, theologische Modelle, nichttheologische Modelle und Kombinationsmodelle. Den Abschluss bildet ein Ausblick zur Interpretation von Menschenrechten aus der Perspektive Öffentlicher Theologie, der hier als der bisher produktivste Zugang wahrgenommen wird.
(Accepted, pre-published version)

Restorative justice, aimed at restoring human relations instead of just punishing offenders, is often defended with reference to biblical values like reconciliation, forgiveness, and mercy. Advocates of retributivism, which is the philosophy that underlies the practice of punishing perpetrators with the sole goal of inflicting hardship on them, regularly ridicule such defenses. In response we will not directly defend restorative justice, but critically inquire in the main theoretical arguments with which advocates of retributivism seek to rationalize their view. We point out the weaknesses of these arguments and why we believe that restorative procedures can do much better in serving the goals of (criminal) justice.

The issue of political power and its use or misuse is a looming concern the world over. In that at least some measure of power and influence is an integral part of most public political offices, questions of social ethics necessarily come into view. When biblical Christians enter the political arena, they too are faced with the real temptation and possibility of sacrificing deeply held biblical principles for the sake of political expediency. Insofar as a strong case can be made that Christians should be engaged in every sphere of constructive human activity, it would seem that the global Christian community should willingly enter the political fray as salt and light with a view to being change agents for God's glory and the public good. Nevertheless, the prospect of "dirty hands" is rightfully disconcerting. The dirty hands dilemma is surveyed herein with the goal of illumining the complex interplay of issues that bear on a thoughtful evaluation of the Christian's proper place in the public political square.

Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.

This is my five minute speech as part of the Book Launch of "Whispers and Vanities: Samoan Indigenous Knowledge and Religion" held on Friday 21 November, 2014, at the Fale Pasifika of The University of Auckland.  I am grateful to Dr. Toeoleolesulusulu Damon Salesa, as well as His Highness, the Head of State of Samoa, Tui Atua Tupua Tamasese Efi, for the privilege in enabling me to prepare a response to this seminal publication.  May God continue to bless Samoa, and our people, as we continue to make sense of our past, present and future, in our own Samoan way!  I commit this speech, to the glory, honour and praise of God!...Peace!

THIS STUDY EXPLORES David Tracy's approach to public theology with theology of culture as background to the topic. More specifically, writing as an evangelical theologian from the Philippines, I seek to develop a basic understanding of 'public theology' for Philippine theological engagement.

Insofar as public theology is one of several contextual theologies in the world that is focused on and limited to specific contexts, its raison d'être may be understandable. But we argue that if or since public theology has ambitions to become a totalizing and global theological methodology-a ready-made frame to be adapted to and adopted in various contexts-we shall, in this article, unmask and interrogate the unspoken imperial ambitions of global public theology. We will use Black and African theologies to evaluate it. In this article, we argue that the context in which Black and African theologies are done is too important for them to be buried under generalized and seemingly context-less notions of public theology. To this end, we will sketch a few issues that define the context in which Black and African theologies are being done today. These include doing theology not at the helm but in the shadow of the so-called Fourth Industrial Revolution, doing theology in the midst of violence, and doing theology in a manner that does not minimize the painful history of the continent of Africa. In closing, we will propose a theological agenda for Black and African theologies at this time.

Proferida como conferência na I Consulta Internacional Geminada sobre Reforma - Educação - Transformação, desenvolve reflexões sobre a presença de igrejas cristãs no espaço público, especialmente no Brasil mas também com um olhar para os recentes acontecimentos no mundo. Enxerga esta presença como positiva, ambígua ou nefasta. Defende a importância da substituição de qualquer decreto fundamentalista por um discurso também racional, cujos argumentos podem ser testados e contestados e que, assim, lembrando a teoria de Habermas, tem caráter emancipatório. Retoma as distinções de Paulo Freire, quem defende uma igreja profética. Refere-se também a Hugo Assmann, quem defende uma teologia da solidariedade e da cidadania como continuação da teologia da libertação. Por fim, desenvolve, na base de uma teologia luterana, mas de modo algum exclusiva, uma teologia da cidadania pautada pela dignidade humana, a confiança, a perseverânça no meio da ambiguidade, o serviço e do ser cidadão cristão sobre dois regimentos distintos, porém não separados.

Public theology has become an important mode of theological engagement in secular and pluralistic contexts yet there is debate as to the character of this engagement. This article argues that an analysis of the nascent public theology developed by John Wesley can contribute to the development of a prophetic public theology. This nascent prophetic public theology is best demonstrated in his booklet Thoughts upon Slavery. Wesley’s argument is critically analysed in the context of eighteenth century Britain. On the basis of this analysis eight propositions for a prophetic public theology are developed.

The far right is on the rise across Europe, pushing a battle scenario in which Islam clashes with Christianity as much as Christianity clashes with Islam. From the margins to the mainstream, far-right protesters and far-right politicians call for the defence of Europe's Christian culture. The far right claims Christianity. "The Claim to Christianity" investigates contemporary far-right claims to Christianity. Ulrich Schmiedel and Hannah Strømmen examine the theologies that emerge in the far right across Europe, concentrating on Norway, Germany and Great Britain. They explore how churches in these three countries have been complicit, complacent or critical of the far right, sometimes intentionally and sometimes unintentionally. Ultimately, Schmiedel and Strømmen  encourage a creative and collaborative theological response. To counter the far right, Christianity needs to be practiced in an open and open-ended way which calls Christians into contact with Muslims.

Este artigo tem como objetivo responder a seguinte pergunta: como cristãos devem se engajar com as tecnologias digitais? O autor argumenta que a doutrina da vida comum desenvolvida pelos reformadores continua sendo promissora se aplicada aos recentes dilemas da era digital. Em primeiro lugar, o artigo introduz a doutrina reformada de vocação destinada a uma santa interação no mundo. Em seguida, o autor define o conceito tecnologia digital e apresenta os desafios impostos por ela. Por fim, o autor sugere algumas disciplinas digitais para orientar o uso cristão intencional de tais tecnologias. Em linhas gerais, o autor reconhece a utilidade das tecnologias digitais como expressões da criatividade humana, sem ser ingênuo diante do potencial perigoso e idólatra que elas possuem.

Contextual Black Liberation Theology: 
A South African perspective, by Seth Naicker, is a guest lecture delivered in 2008 at Bethel University for professor Samuel Zalanga, within a sociology class focused on sociology of development.

This is a perspective presentation and lecture, where Seth Naicker as a practitioner, emerging theologian, and consultant in the field of diversity, inclusion, reconciliation, social justice and transformation, draws out from his broader focus on black contextual liberation,  reconciliation theology, and leadership to explore learning that can be applied in the broader terrain of public theology.

Cet article propose une analyse critique de la théologie d’implication culturelle de Timothy J. Keller. Selon lui, si des Églises ayant des bases doctrinales proches parviennent à des conclusions divergentes lorsqu’il s’agit d’établir un lien avec la culture, c’est parce que « leur modèle du rapport entre ‘le Christ et la culture’ joue un grand rôle dans la façon dont s’exprime leur ministère. » Cet article vise à comprendre et évaluer cette affirmation.

After critically reviewing the ongoing development of various publics in public theology , this article attempts to develop an additional public in nonanthropocentric terms in order to ground adequately public theology's approach to the current climate crisis. Seeking a path between an account of Earth as a commons, with its emphasis on similarity and the diffractive method's emphasis on the separateness of biodiverse lives, it argues that Merleau-Ponty's articulation of the flesh of the world provides material for a politically engaged public theology. In emphasizing the separateness of embodied selves in the perceptual fields of embodied flesh, it develops an account of the ecosphere as an ontologically grounding public to correct the limitations of various 'publics' as human-centered institutions. In doing so, the transcendence of Earth's embodied inhabitants is emphasized that conceives of public in terms of the connective tissues of more-than-human bodies.

This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age.

The paper given at Orientale Lumen XXIII conference describes the recent trends in the Orthodox Church in Ukraine including the process of transmission of parishes from the Moscow Patriarchate to the new canonical Autocephalous Church of Ukraine.