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The negative impacts of COVID-19, the ongoing war between Russia and Ukraine, political unrest, and natural disasters in sub-Saharan Africa have caused widespread suffering. In light of these crises, many have questioned the relevance of theology in addressing such complex challenges. This article tackles critical questions such as: How can public theology effectively engage with the socio-political and economic issues facing sub-Saharan Africa? What role does public pastoral care play in fostering resilience within these communities? Can theology provide tangible support in the face of widespread suffering, and if so, how? The article argues that public theology offers a resilient framework to guide communities through these difficult times, particularly when integrated with public pastoral care. Public theology can provide hope, support, and a sense of purpose to those affected by engaging both spiritual and social dimensions. The article further explores how public pastoral care, as a practical expression of public theology, can address individuals' and communities' emotional, psychological, and spiritual needs. Ultimately, it demonstrates that public theology is relevant and essential in fostering resilience and promoting human flourishing in the face of adversity. [ABSTRACT FROM AUTHOR]

Zusammenfassung: Dieser Artikel denkt nach über die Beziehung zwischen Gemeinde und Gesellschaft aus der Perspektive der Evangelischen Freikirchen in Deutschland und möchte zu Fortschritt in der Auseinandersetzung zu diesem Thema anregen. Untersucht wird die Wechselwirkung zwischen theologischer Selbständigkeit und sozialer Verantwortung. In den Blick kommen ebenfalls die Grundsätze von Religions- und Gewissensfreiheit, die sowohl Kirche als auch Gesellschaft herausfordern, sowie deren Folgen für den Einfluss, die Gemeinden in einer pluralistischen Gesellschaft auszuüben trachten. Der Artikel schlussfolgert, dass die Trennung zwischen Staat und Kirche, die Absonderung der Gemeinde von der Welt wie auch der Missionsauftrag, das Evangelium zu verkündigen, und der Dienst an Menschen und Gesellschaft lebenswichtig sind für die Identität der freikirchlichen Gemeinden, auch wenn man im 21. Jahrhundert neu über solche Themen nachdenkt. [ABSTRACT FROM AUTHOR]

This article presents an interdisciplinary theory on the causes of crime in Samoa. The theory utilises a cultural practice of building the foundation - fa'avae - of a Samoan house, to explain the causes of crime and to articulate a crime prevention strategy from the nuances of the word fa'avae. The interdisciplinary nature of this theory considers two main aspects of the Samoan life of God and family (aiga) to describe both the causes of crime in Samoa, and a way forward to restore aiga and community fractured by crime. The theory calls upon the church through church ministers - faifeau - to become active in the public sphere. This entails speaking out about the causes of crime and working in collaboration with other stakeholders in devising culturally appropriate crime prevention approaches for Samoa, likely to also be familiar to other 'South' Pacific nations. [ABSTRACT FROM AUTHOR]

The ecclesial community's call to duty and ability to carry out its mission is centered on how relevant it must become to the existential realities of those living in the public sphere. Jürgen Moltmann makes what can only be considered as a concise statement when he states that, to make Christianity accessible to the masses, theology must openly uphold the universal concerns of God's coming Kingdom. The church, following its own faith principles, must demonstrate "general concern in the light of hope in Christ for the kingdom of God" by becoming "political in the name of the poor and the marginalized in a given society, by thinking critically about the religious and moral values of the societies in which it exists." Christian theology continues to be the mouthpiece of the church. This article's goal is to discuss Jürgen Moltmann's straightforward explanation of the church's public relevance in helping people remember why it exists in all forms of human sociality. This article's reflections aim to highlight the fact that the Christian church can only be seen to be fulfilling its mission when it is perceived as the voice of the voiceless, bringing God's fullness to human flourishing, and providing true meaning to human tranquillity in a difficult and uncertain world.

This article explores the potential of digital innovation in revitalising rural and township youth ministry in South Africa, acknowledging the challenges churches face in engaging their youth in the evolving digital landscape. The study advocates for integrating digital platforms to complement physical interactions, emphasising the need for strategies resonating with digitally connected youth. Public theology is introduced as a paradigm encouraging the intertwining of faith with societal needs. While recognising the promise of digital engagement, the article addresses unique challenges in rural areas, proposing solutions such as community access points and partnerships for inclusivity. The collaborative model envisions a hybrid approach, blending physical and virtual interactions through a game-like platform. The methodology involves a comprehensive literature review and cross-sectional analysis of successful digital engagement initiatives, informing a dynamic model. In conclusion, the article argues that embracing digital innovation and public theology can bridge traditional and techsavvy preferences, fostering a vibrant youth community with spiritual growth and meaningful societal impact.

In this article, I inquire about the value and significance of the concept of Constructive Theology, more specifically, the value and significance of the concept constructive when it is related to the concept of theology. In the first part of the article, I inquire about the meaning of Constructive Theology. The story of Constructive Theology is a story of many stories. In this part, therefore, specific reference is made to one such story, as it has taken shape in and through the Workgroup on Constructive Theology since 1975, more specifically, the publications of the working group. In this section, a connection is also made between this constructive theological work and theology as it has taken shape in South Africa. Although the concept of Constructive Theology as such has not been adopted in South Africa, theology in South Africa shares the focus of Constructive Theology on theology as hermeneutics. In the second part of the article, a step back is taken. In light of the focus of Constructive Theology on hermeneutical theology, the question is asked about the relationship between theology and construction. Thus, I inquire about the meaning of constructed theology. I do this by looking at the Tabernacle-traditions in the Old Testament. Here, it is argued that the Tabernacle-traditions offer a perspective on theology as construction. In light of these insights into theology as constructed theology, in the subsequent third part, I inquire how theological constructing can be done in such a way that theology functions constructively and contributes constructively. To do this, I look at the interconnections between construction and creation – also in the Old Testament traditions. In conclusion, I argue for the importance of doing constructive after Systematic Theology in South Africa today.

This article presents an interdisciplinary theory on the causes of crime in Samoa. The theory utilises a cultural practice of building the foundation - fa’avae - of a Samoan house, to explain the causes of crime and to articulate a crime prevention strategy from the nuances of the word fa’avae. The interdisciplinary nature of this theory considers two main aspects of the Samoan life of God and family (aiga) to describe both the causes of crime in Samoa, and a way forward to restore aiga and community fractured by crime. The theory calls upon the church through church ministers – faifeau – to become active in the public sphere. This entails speaking out about the causes of crime and working in collaboration with other stakeholders in devising culturally appropriate crime prevention approaches for Samoa, likely to also be familiar to other ‘South’ Pacific nations.

The article explores how Digital and Public Theologies, two separate but overlapping discourses, can combine empirical and normative efforts. The article highlights the role that the sensitivity for context should play in the development of each of these theologies. To better understand the role of the context, the category of the imaginary is outlined with reference to Charles Taylor and Cornelius Castoriadis. This category helps to describe and criticize imaginaries that determine the social, psychological, political, and contextual realities which theology reflects on – this will be called the reflective or critical task of theology. The category also helps to describe and criticize the imaginaries that determine theological thinking itself, the perspective of a given theology as well as the orientations it suggests. This is the self-critical task of theology. Furthermore, I will suggest to see it as a constant and remaining task of theology to make its imaginations explicit and open to critique because these imaginations are the source of orientations that theology articulates. This calls for theologies that understand themselves as dynamic, unfinished, and discursive.

This study demonstrates the value of the field of public theology for cathedral studies. Both of these fields are concerned with the continuing role of religion in public life in contemporary societies, and yet those writing within these fields often do not draw from the work of the other. Therefore, in this study I show some findings of my PhD thesis entitled 'A critical evaluation of the public theology of Manchester Cathedral'. In this project, I conducted research in both of these fields by employing a publicness-ethnographic approach to collect and analyse data from participant observation, analysis of public data, and 14 semi-structured interviews with key actors at the cathedral. This study analyses three key findings from this research: public theologies of inclusion at the cathedral, the location of theology in the public work of the cathedral, and an understanding of cathedrals as hosts of subaltern counter-publics. [ABSTRACT FROM AUTHOR]

This document is an editorial from the International Journal of Practical Theology, reflecting on the author's twelve-year tenure as managing editor. The author discusses the submissions received during their time, noting that approximately 25% were published after a rigorous peer review process. The author highlights the diverse range of topics and methodologies in practical theology, including pastoral theology and public theology. They also acknowledge the challenges of internationalization, such as language barriers and different academic cultures. The editorial concludes by introducing the articles featured in the current issue, covering topics such as religious education, liturgics, and piety research. The text discusses the challenges and benefits of internationalizing Practical Theology. It highlights the diversity and breadth of the field, which ranges from public theological and religious matters to pastoral theological approaches. The author emphasizes the need for readers to engage with unfamiliar details, understand different perspectives, and be tolerant of solutions that may not apply in their own context. The text also acknowledges the difficulties faced by editors in evaluating submissions from different cultural and linguistic backgrounds. The article concludes by expressing curiosity about the future of the journal and the dynamics of internationalizing Practical Theology. It also provides a brief overview of the articles included in the current issue, which cover topics such as church education policy, liturgy and autism, baptism practices, experiences of grace, and the longing for social connection in a church community. [Extracted from the article]

This article aims to examine the possibility and some challenges of doing public theology in Korea. While vibrant public theological discourse can be seen in many different contexts around the globe, the conservative Korean churches and theologians (which are the mainstream of Korean Christianity) remain largely indifferent to public theology. This is unfortunate, especially considering that the DNA of public theology can be seen throughout the history of Korean Christianity. As such, this article first examines how the early Korean church played a prophetic role and contributed to the wider society in the praxis of Christian faith that was socially engaged and publicly intelligible. This is then followed by a discussion on how the church was changed during the Cold War, the period of dictatorships, and the Industrialization era. It is especially important here to examine how a particular strand of Reformed theology from the United States, specifically that of J. Gresham Machen and Cornelius Van Til, was adopted. This had a profound influence on the reshaping of the role of the Korean church in public life. In conclusion, the article then urges the Korean church to engage in public theological discourse actively and extensively for the restoration of its prophetic role, its "bilingual" approach to faith praxis (navigating both contexts of the church and society), and to explore the rich diversity of the Reformed tradition, in order to recover its lost role as a public church. [ABSTRACT FROM AUTHOR]

This paper presents a public theology affirming the normalization of adults with intellectual and developmental disabilities. Religious convictions about human equality and social justice contribute constructively to matters of public concern. While official principles of disability services do, operating practices often do not, accord with a theological vision of God's desire for human flourishing. The analysis summarizes what is going on (many adults with intellectual and developmental disabilities experience restricted lives), employs socio-ecological theory to explain why (shortcomings at multiple levels of civil society disadvantage them), uses theology and sociology to specify what should be going on (they should be able to live 'normal' lives like non-disabled people) and proposes action steps (change in numerous social systems can promote normalization). [ABSTRACT FROM AUTHOR]

This article seeks to unveil the triangulated forces which challenge contemporary democracy in Indonesia. Those forces are irrational fear, the problem of likeness (like and unlike), and the grip of Leviathanic force. Indonesia's secular yet religious democracy struggles to deal with a real polarization amongst the citizens as a consequence. The present intention is to explore a critical view of a public theology that asserts hope and 'knowing the other' as a viable virtue for the Christian response. Drawing on Martha Nussbaum's view of the monarchy of irrational fear and Jürgen Moltmann's notion of hope and faith for the sake of a practice of 'knowing others', the article sketches the roots of this polarization and considers how Indonesians can recover their democracy from below through daily religious engagement. [ABSTRACT FROM AUTHOR]

Post-colonial Africa and its attendant challenges, including disillusionment during democratic dispensation and racial tensions among black and white people, constitute a problem that calls for interventions from all social actors. Theology, especially pastoral care, is challenged to broaden its vision and focus on health, healing, and human flourishing by adopting a public dimension. Thus, public pastoral care can emerge as a critical approach through which to make a meaningful contribution to fostering holistic personal care. This assumption prompts an examination of the place and role of pastoral care as a science and art of fostering social health and well-being. Public pastoral care practices are used to encourage, promote, and foster 'coexistence' and 'being with' other people in the same geographical spaces where tension and disillusionment exist. Using the South African lens, this article aims to pastorally address challenges emerging from post-colonial African public contexts by developing a public pastoral care approach. Pastoral care principles of empowerment care, prevention care, conversational care, and care by being with the other in shared spaces of coexistence are proposed. [ABSTRACT FROM AUTHOR]

The aim of this study was to verify whether emotional intelligence and intrinsic religious orientation have a positive influence on a balanced time perspective (BTP) in the lives of Italian consecrated women. A positive, balanced time perspective, together with the ability to recognize one's own emotions and those of others, is integral to people's experience of religiosity in their lives. In this way, a balanced time perspective can open the experience of religiosity, contributing to a better world, along with all those who are engaged in a religious sentiment that is no longer limited to single segments of self-interest. In this study, we provided evidence that religious beliefs (not just participation in corporate religious life) can provide an alternative source of understanding emotions and perceiving time, for the religious people who live their consecrated life together. We tested whether this phenomenon was specific to the potential associations between various aspects of religious belief, emotional intelligence, and time perspective. This research was conducted on a sample of 283 Italian nuns, and it was verified that both emotional intelligence and intrinsic religiosity contribute significantly to a BTP. Furthermore, the fact that emotional intelligence is mediated by intrinsic religious orientation increases the benefits of emotional intelligence on the BTP of Italian nuns. Altogether, our results suggest that religiosity is linked to a balanced temporal profile and to a positive way of understanding emotions. More specifically, the pattern of relationships between religion, emotions, and time can influence and deepen both the individual and collective understanding of humanity among these religious women and create space for mutual engagement despite obvious differences. These results are in line with the requisites of Public Theology, as they allow us to specify selectively the developments on a more secure and empirical basis of how religiosity can affect the life of people, by exposing the submerged theological assumptions that characterize the internal beliefs of religiosity. Moreover, the research data indicate that the deep aspects of religiosity influence greatly the day-to-day living of religious women. This practical influence of religiosity confirms the urgency of opening up theological reflection in the public sphere of life. In fact, as long as the religiosity of the nuns is not reduced to private practice, theological reflection will also be opened to its public significance in the different fields of their apostolic mission. [ABSTRACT FROM AUTHOR]

Taking the online feminist group Pepper Dem Ministries as a case study, this article assesses how a public theological approach to gender activism underlies public gender discourses by allowing online feminism to attain global-local and post-colonial dimensions. This is explored through a rhetorical analysis of Pepper Dem Ministries' online and offline discourses, and the response of young Christian women to their activism. These responses are obtained from semi-structured interviews conducted via zoom calls. The discourse of identity fragmentation in modernity frames the analysis of this data, revealing the coherence of Pepper Dem Ministries' rhetoric with fragmentary or unsystematic theology as a mode of public theological engagement. The article concludes that the social shaping of female subjectivity in Ghana transpires as a public theological discourse influenced by and coherent with global discursive patterns in online feminism, Christian and secular feminist discourse, and public theology. [ABSTRACT FROM AUTHOR]

Theological interpretation of Scripture and public theology have so far said very little to one another. To a certain extent, this is understandable, as the two are involved in separate projects with differing priorities and questions. However, a mutually beneficial dialogue is possible. Public theology has yet to devote significant attention to the role of Scripture in public engagement and theological interpretation provides a framework better suited than historical criticism for allowing the Bible to speak to current situations. In return, public theology can help theological interpretation to clarify the public nature of the ecclesial community through the development of a public ecclesiology in order to better hear the voice of God in Scripture through a more holistic theological reading, one with a thicker defense against ecclesial tendencies toward authoritarianism and privatism. In establishing the possibility of a mutually beneficial relationship, this article provides a rationale for the relationship between public theology and theological interpretation to begin outright. [ABSTRACT FROM AUTHOR]

This article starts from the premise that the ordinary is the mystical. It does so by delving into the dynamic relationship between Spirituality and Public Theology against the backdrop of Christianity’s societal roles. It explores how Christian theology extends beyond private faith to address broad societal issues. Through a critical examination of Public Theology’s distinct contributions to contemporary discussions, the article emphasises the necessity of engaging Spirituality – with its focus on the divine-human relationship into this discourse. Contribution: This synthesis aims to enrich our comprehension of Christianity’s impact on public life, advocating for a faith that actively contributes to societal transformation across diverse contexts.

Urban theology is an enduring theme in scholarly literature, yet to our knowledge, no comprehensive reviews have been carried out on its recent developments. To answer this shortcoming, we present a systematic literature review on the following question: “How is urban theology understood in Western academic literature published in English in the twenty-first century?” We present the 29 research outputs yielded from our review and findings of a thematic content analysis. The findings propose three main themes: 1) Theological rootedness, 2) Societal rootedness, and 3) Reforming urban theology. Through these themes, urban theology emerges as an intertwining research of theology and society that includes both reflection and praxis. It aims to understand and diagnose the city as a place and space through theological reflection and doing theology, and vice versa; to transform the way and content of (doing) theology through the engaged analysis of urban society. Urban theology is done for, by, and within individuals and communities of the urbanized planet holistically, whereby it emerges as theology “from below.” It distinguishes itself from the urban theology of the last century, highlighting the critical need for inclusion and reflexivity in the emerging context and the positionality of the researcher.

This study relates theology to popular culture. As a platform for expressing the experiences of present‐day life, popular culture is theologically challenging. Scientific discourses on popular culture have revealed the significance of popular culture in society and its characteristics as a "translocal" cultural pattern. Using the approach of public theology, this study explores meeting points of theology and popular culture in the context of the Indonesian public sphere. The findings suggest that contextual encounters between theology and popular culture should take the form of negotiations rather than adaptations or confrontations. [ABSTRACT FROM AUTHOR]

"Troubling (Public) Theologies: Spaces, Bodies, Technologies" is a book resulting from the eDARE 2021 program organized by the Council for World Mission (CWM). It features contributions from activists, artists, poets, pastors, and academics, providing fresh perspectives and inspiring energy from underrepresented viewpoints in mainstream theologies. The book is divided into three sections: public spaces, missioned bodies, and technologies, each challenging traditional interpretations and offering alternative readings of biblical texts. It aims to broaden theological horizons and emphasize the inherently public nature of theology, encouraging theologians to engage with and contest societal powers. [Extracted from the article]

The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context. [ABSTRACT FROM AUTHOR]

The article discusses various perspectives on the crisis facing contemporary theology, particularly within Western Christianity. It highlights Pope Francis' calls for dialogue with other disciplines, religions, and social institutions to benefit humanity. The text also explores the credibility of theology in society, the importance of public theology, the role of theology in universities, and the relationship between theology and the Church. Additionally, it includes insights from theologians on the meaning and role of theology throughout history. [Extracted from the article]

This article sets out to compare the works of Pope Francis' Laudato Si' and Leonardo Boff's Cry of the Earth, Cry of the Poor in the way in which they share a common theme to do with the environmental crisis facing our earth. The similarities include their focus on Latin America, the importance of cross-cultural dialogue, and their concern for the welfare of the poor and other created beings. Both authors argue that anthropocentrism is a misinterpretation of Scripture and that a new cross-cultural dialogue is necessary to address this issue. While Pope Francis advocates using the power of science and technology to create an 'integral ecology', Boff prefers to start with cosmology and develop 'new paradigms'. A comparative study can contribute to a reflection on the relationship between Christian theology and ecology, politics, and human beings; an analysis of anthropocentrism can clarify how human beings deal with their relationship with other created beings. [ABSTRACT FROM AUTHOR]

Public theology is a contemporary field that transcends mere trendiness; it stands as a vital imperative for the Arab Church. This imperative arises not only from the need for effective communication with its counterparts but also as a means to bridge the cultural chasm between the East and the West. Rooted in historical legacies and lived realities, Arab Christian theology boasts rich wellsprings of wisdom, yet it also confronts distinct challenges. While it shares commonalities with global public theology, the Arab Church's presence in this pivotal region renders its public theology distinctive and profoundly significant. [ABSTRACT FROM AUTHOR]

This paper describes three basic positions that have been held in relation to the place of religious ideas and reasons in public square deliberation by outlining the arguments of major representatives of each position. The three positions are: 'obligatory relegation' (Robert Audi); 'willing translation' (John Rawls and Jürgen Habermas), and 'unreserved declaration' (Nicholas Wolterstorff and Charles Taylor). I conclude by offering an observation from the survey. Even as the question of the place of religious ideas in public square deliberation can be approached from either broader domains of the secularisation/post-secularisation of societies or the essence of liberal democracy, it is not the domain itself but rather specific conceptions of key ideas or notions within each domain that push the representatives to take the position that they do. [ABSTRACT FROM AUTHOR]

In a period of mass media emergence and renewal of Catholicism after Vatican II, the church initiated into a profound approach to its Social Doctrine on the media. With a theology of communication as a cornerstone, numerous ecclesial documents published during the Papacy of Paul VI explored the implications of the media for society and the internal life of the church. This study aims to analyse the contents on the media addressed in official documents of the Catholic Church during the Pontificate of Paul VI. The conclusions of the research show to what extent communication is a significant issue for public theology and delve into the meaning of the right to information and public opinion, the place of the media in education, the training of communicators and recipients, the importance of the media for the church, and the involvement of Catholics in the media. [ABSTRACT FROM AUTHOR]

After his death on 11 November 2021, social media in South Africa was immediately inundated with reactions to the mixed legacy of Frederik Willem de Klerk, the last President of South Africa during apartheid (1989–1994) and the former Vice President of Nelson Mandela (1994–1996) under the democratic dispensation. In most transitional justice processes, truth is often required in exchange for reconciliatory or peace accords. With the benefits of the literature review, this article problematises the deficiency of truth-telling or its absence thereof, by beneficiaries of apartheid, with particular stress on statements made by F.W. de Klerk during and after the TRC public hearings. It focuses on truth-telling as a neglected aspect in previous studies examining the work of the TRC. It uses the biblical understanding of the concept of truth as a foundational component of reconciliation to test the authenticity of the acclaimed reconciliation after the TRC hearings. [ABSTRACT FROM AUTHOR]

This article attempts to present how the church has struggled with public justice and righteousness in Zimbabwe where the past and old dominate the national debate without giving room for emerging personalities and ideas. The church introduced programmes, organisations and documents in an attempt to theoretically break away with the past. The documents are results of transformative projects designed to address the holistic needs of people in Zimbabwe against both the localised and internationalised neoliberal paradigms of Capitalism, Colonialism and Christianity that disempowered rather than liberated followers. Being critical of the past, Derrida says: "To ask such questions, such difficult questions, requires that we change the most resistant, archaic structures of our desire". The Zimbabwe Heads of Christian Denominations (ZHOCD s) introduced the post-liberation discourse through the Zimbabwe We Want Document (ZWWD) in 2006, and a national economic discussion through the National Holistic Agenda for Renewal and Empowerment (NHARE) in 2019 against the idea that the Church must be confined in the pews and politicians in the public arena. These documents and programmes engaged with both politicians and citizens in critical ways to achieve both justice and righteousness. Justice and righteousness are big themes in the Bible and Christian doctrine. Breaking away with the past promised to reverse the slippery slope on public life in Zimbabwe that increased national poverty, class inequalities, and factionalised politics. The opening of space in public life by the ZHOCD allowed citizens to engage in all public life and justice struggles, which is "a revival of a voice that has been silenced after independence, or was send to the Intensive Care Unit (ICU), paralysed, captured, neutralised or unauthorised". It explored new alternatives to engaging state theology in relationship to the margins. Scripture has been useful in the church's engagement with the state on public life goods, hence the question: "Why is the old dying and the new not being born"? The article pursues this question in view of the church programmes and documents. [ABSTRACT FROM AUTHOR]

The covenant concept is a central theme original to the Bible and is generally defined as a formal commitment between two parties. James Torrance's theological definition of a covenant is employed in this article to highlight two critical characteristics. It then explores Torrance's claim of a legacy of confusion between a covenant and a contract in theology and discovers that this ambiguity is true of some historical and current scholarship. Torrance's insights are applied to a contentious contextual example that has played out in New Zealand around the Treaty of Waitangi: the case is made for identifying how Torrance's theological understanding of a covenant can lead into positive steps forward and thus contribute to a public theology. [ABSTRACT FROM AUTHOR]

This study discusses theological assertions concerning the public role of religion in post-secular societies. In the context of religion's renewed emergence in the public sphere, it is being called upon to overcome the beliefs of individual and private realms and actively assume the role of a participant in the common goal of a better society. Religion, in this context, is not confined to the personal sphere but is recognized as a crucial participant in shaping a more desirable societal landscape. Religion holds the potential to renew the spirituality of citizens, foster a sense of belonging, and contribute to the formation of social ethics. In response to these circumstances, Christianity is engaging with a new theological methodology known as public theology, proposing a public role for the church and advocating for the public participation of Christians. This study aims to propose public roles for the church and theology in post-secular societies. [ABSTRACT FROM AUTHOR]

As the first quarter of the twenty-first century comes to an end, the world continues to witness an increasing and almost unprecedented challenge caused by corruption and the injustices it brings to global society. These challenges are clearly presented both to the global community and the church. The question arises: how best can Christians and the church demonstrate their calling as one which includes speaking against corruption and injustice? Scholarship has engaged fruitfully with this question, on both the themes of justice and corruption. Theologians, both lay and ordained, have identified a need to consider corruption and lack of justice as an issue not only for the secular world but also the church. This article is a biblical, theological, and ethical discourse on justice and corruption, and a proposal for a model for the church to respond to corruption and injustice so as to bring about a just social order and make the gospel relevant today. This article draws on public and systematic theology to present theological-ethical perspectives on justice and corruption. Questions about justice and corruption in light of God’s plan for humanity and the rising ethical anomalies in a global society are two issues which every society has struggled with throughout human history. The article begins with an attempt to define and explore the meaning of and interplay between justice and corruption from a biblical, theological, and ethical perspective. Then it locates the role of the church and, building from a Christian traditional framework and modern church practice, proposes ways in which the church can see itself as an alternative community, one that uses prophetic utterance and creative action to respond to the two distinct but related issues of justice and corruption that impinge upon twenty-first century communities. In drawing on the need for church to set an example by actively caring for justice and the common good, the article calls for a renewed ecclesiological attention to justice and corruption by the church, and encourages it in equipping and sending ministers and or lay people so as to create space for addressing the refusal of justice that allows corruption to flourish. Through its discussion, this article also seeks to help the church to work towards crafting a new life characterized by a flourishing, just, and corruption-free global society.

In Central and Eastern Europe, some branches of the Church have formed alliances with nationalist politics characterized by fundamentalism and fanaticism. To identify this phenomenon, Czech theologian Tomaš Halik coined the term “f-word pseudoreligion.” Pavol Bargár suggests that such an approach to one’s faith and public witness is one of the most serious challenges the church’s mission in CEE must face. First, the other tends to be viewed as a menace rather than a precious gift. Second, its adherents can fall prey to idealized traditionalism rather than drawing from the treasures of Christian tradition, the gospel itself. After defining Christian nationalism, I will focus on the Visegrád nations: Poland, Hungary, and Slovakia. In response to this missional challenge, I argue for public witness through the church as a disciple community. Discipleship as apprenticeship to Jesus does not lie in affiliation to an established church representing a particular national identity. Such idealized traditionalism found in settled religious forms can be called temple spirituality. The apostle Paul did not focus on temple spirituality or church planting; he nurtured disciple communities toward maturity in Christ. While Biblicism, crucicentrism, conversionism, and activism define a certain kind of evangelical piety, the church as a disciple community is both pilgrim and indigenous. When the telos of loving communion with God and neighbor shapes the disciple community’s identity and mission, churches can engage biblical resources and traditions to serve social realities in ways that bring hope, reconciliation, and healing.

The ecological crisis in the world necessitates the reconfiguration of the hegemony of modern science, theology, politics, economics and technology – the root cause of a pending ecological catastrophe. The aim is to redress a growing culture of apathy in the context of devastating weather conditions, social and political discord, and unrelenting violent wars. Public theology serves as a conceptual framework with transversal rationality as an interlocutor between the different theological (systematic, ethics, pastoral care and eco-theology), religious and philosophical perspectives. The theological ontology of care is presented followed by the role of communities of critical prophetic discourse. The notion of earth as a community leads to the prospect of a new eco-theology. Finally, the pending ecological catastrophe is reconceptualised in and through Christian eschatology. This is an inter- and intra-disciplinary discussion on the disastrous consequences of modernity and anthropocentric behaviour in terms of the current environmental crisis. Various scholars offer valuable insights into what the problem is, who responsible is for the environmental crisis, and how Christian communities should forge an accountability of care for the earth and vulnerable human beings. The eschatological reality of God’s preferred future remains a constant of hopeful and sustainable life in the Anthropocene age. It is recommended that we change the way we exist by transforming modernity as developed and sustained through theology, socio-political, economic and technological ‘advances’. Contribution: This article focussed on the ecological crisis because of anthropocentrism and distorted theological, political and socio-economic paradigms to serve human interests despite the consequences for the earth. We need to reconfigure interdisciplinary and intradisciplinary scientific approaches to embrace earth as a key scientific interlocutor. The ecological crisis should be conceptualised within the reality of Christian eschatology – Jesus Christ is ultimately, the eschaton.

The negative impacts of COVID-19, the ongoing war between Russia and Ukraine, political unrest, and natural disasters in sub-Saharan Africa have caused widespread suffering. In light of these crises, many have questioned the relevance of theology in addressing such complex challenges. This article tackles critical questions such as: How can public theology effectively engage with the socio-political and economic issues facing sub-Saharan Africa? What role does public pastoral care play in fostering resilience within these communities? Can theology provide tangible support in the face of widespread suffering, and if so, how? The article argues that public theology offers a resilient framework to guide communities through these difficult times, particularly when integrated with public pastoral care. Public theology can provide hope, support, and a sense of purpose to those affected by engaging both spiritual and social dimensions. The article further explores how public pastoral care, as a practical expression of public theology, can address individuals’ and communities’ emotional, psychological, and spiritual needs. Ultimately, it demonstrates that public theology is relevant and essential in fostering resilience and promoting human flourishing in the face of adversity.

The article is a book review of "Mission: The 'labour room' of theology" edited by J. Knoetze. The book explores the relationship between mission and theology, focusing on the African context. It provides reflections from contributors working in Africa and offers practical suggestions for how mission should be done in this context. The book emphasizes the need for contextualization, decolonization, and collaboration in mission work. It also addresses topics such as intercultural dialogue, urbanization, youth agency, and ecological justice. Overall, the book is comprehensive and informative, making it a valuable resource for those interested in mission studies. [Extracted from the article]

This editorial from Ephata magazine discusses the Theopoetics of the Common Home, which is a concept shared between the UN's Agenda 2030 and the Encyclical Letter Laudato si'. The objective is to think about a theological hermeneutics for this notion of the Common Home and promote a public theology that offers literacy of the religious question to a broader audience. The cultural dimension of the ecological crisis is highlighted, as well as the need for a cultural revolution that integrates scientific, economic, educational, and cultural solutions. Poetry, art, and the expression of inner life are mentioned as languages that can bring together criticism and common sense. Otherness and vulnerability are seen as central categories of an ethics and aesthetics of care. Literature and the arts play a fundamental role in environmental awareness and in the creation of a communal imaginary. Poetry and ethics are forms of resistance to human dignity and can express the ineffable. The analysis of languages aims to renew the interdependence between epistemology and culture in everyday life. [Extracted from the article]

This article proposes a public theology of justice in light of police brutality and broad injustice in American policing. That public theology is created through rediscovering the socially and politically transformative nature of the atonement to build a foundation for understanding justice as a proactive, communal, and transformative force. By diagnosing the sickness via historical context and engaging with a plurality of voices, the result is an holistic approach within a framework that catalyzes the conversation forward toward transformative justice. [ABSTRACT FROM AUTHOR]

This article is a public theological discourse, arguing that the protocols, such as handwashing, social distancing, and face-covering, used to halt the spread of COVID-19, have biblical antecedents. Some observers contend that church leaders failed to inspire biblical hope, faith and courage when they focused on promoting the preventive protocols. It can be argued that promoting these protocols was a means of promoting biblical hope, faith, and courage in the face of the pandemic. In the Hebrew Bible, priests were commanded to wash their hands and feet before going into the tent of meeting. Isolation or quarantine was imposed on anyone with a suspected skin disease until examinations confirmed the disease or otherwise. Though these protocols were mostly for religious ceremonial and ritualistic purposes, they might have helped to halt the spread of infectious diseases. The article thus provides an exegesis of Exodus 30:17–21 and Leviticus 13:1–8, 45–46. [ABSTRACT FROM AUTHOR]

This article argues that Jean-Jacques Rousseau can be seen as a public theologian by analyzing two well-known treatises. It draws on the Latin root of the concept of the 'public', in order to underscore the anthropology and sociology of public life. The article argues that Rousseau is a public theologian as his public policy of social organization, presupposes anthropological and sociological views of humanity that parallel views found in Christian theology. [ABSTRACT FROM AUTHOR]

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This paper examines the intellectual authority of theological education in modern Australia by tracing its provision from one set of arrangements (the first settlement) inherited from the nineteenth century to another (the second settlement) in the half century from the mid‐1960s to ca. 2020. The paper investigates what happened when the exclusion of Theology from the public higher education system was reversed by the Martin Report of 1964, with particular reference to the legitimacy and authority of Theology as public knowledge. A survey of the landmark developments in this transformation, the paper is divided into two parts. Relations of the theological education sector with the structures of the regulatory environment of higher education are examined in the first. Developments within the sector itself are considered in the second. It is argued that the confluence of these two streams has transformed the nature and public standing of Australian theological education. Paradoxically this dramatic improvement coincided with decline in the social salience of Christianity itself, a development which posed afresh the question of the legitimacy of theological knowledge in a way that raises the perennial issue of the relation between Christianity and culture. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Christian incarnation, illustrated through the example of Jesus Christ, involves the embodiment of God, the guardian of all creation and the manifestation of Christian beliefs. This divine incarnation operates through boundless love and concern, as demonstrated in God’s choice to intimately connect with humanity, as noted in John 3:16. Although global challenges abound, it is evident that sub-Saharan Africa faces unique difficulties, hindering its inhabitants from experiencing the fullness of life intended by God. There is a need to find solutions to the challenges faced by the African continent. In the context of sub-Saharan Africa, the question is: How can practical public theology, informed by the incarnation, be practised in tackling the challenges people face in Africa? The study addresses this inquiry, presenting the implications of the incarnation doctrine as a means to tackle African challenges. It posits incarnation as a foundation for comprehending God’s love for Africans and proposes practical ways for resiliently confronting their adversities. The article draws upon existing literature in the field of public practical theology to underpin the core argument of its thesis. Contribution: This article contributes to the discussion on how theology should be used to address people’s concrete challenges in sub-Saharan Africa. The doctrine of incarnation is a unique example whose implications can help the enhancement of addressing people’s challenges in Africa.