Evangelism and Public Theology

After a brief autobiographical outline of the author’s involvement in public theology, this article argues in favour of a critical and constructive public theology, which reflects upon the role of Christian faith in public life in the young South African democracy and in other democratic societies. It offers some crucial contours for the development of public theology. It firstly calls attention to different approaches to and emphases in public theology. With different emphases and methodologies the three central questions of public theology regarding the inherent public nature of God’s love for the world, the public rationality of this love, and the public implications of God’s love for the world, are addressed. Public theology is secondly described as an intra-disciplinary, inter-disciplinary and transdisciplinary scholarly practice. In the formulation of a third contour the possibilities of what Public theology might become are discussed, namely a theological discipline, subdiscipline, research field, curriculum organiser, catalyst or a new contextual theology. In two final sections the publics of public theology and the contemporary agenda of public theology are discussed.

The rapid recognition of the contributions of theology in public spaces in Africa is a positive development. It is understood that theology can only be impactful if it engages public issues in their context. However, the understanding of the public in public theology is blurry because its precise meaning remains debatable. The construct ‘publics’ is hugely influenced by Western conception, where human interaction spaces are categorized into separate sects of social spaces. This conception arguably derives from the Western individualistic operative ideology. The question is whether the notion of public theology can be extended to include African public praxis to contribute to effective engagement with public issues in Africa. This article explores and broadens the concept of public theology by incorporating African public praxis. It investigates how public theology, traditionally understood within a Western context, can be expanded to include African societies’ distinct and diverse practices, experiences, and contexts. First, this article comprehensively analyzes the meaning of ‘public’ in public theology, focusing on unique, distinctive African perspectives and experiences. Second, the article elucidates the multifaceted dimensions of public theology as it intersects with African social, political, and cultural realities. Thirdly, the article offers fresh insights into the transformative potential of theological reflections within African public praxis. The article presents a discussion on the importance of understanding what public theology is in an African context. Understanding public theology in Africa will contribute to its effectiveness. It enriches the discourse on the role of public theology in addressing challenges that Africans face.

Partisan or Neutral? critically examines the Rawlsian ideal of a public, supposedly neutral, political theory meant to justify contemporary constitutional democracies. Placing this ideal-appealed to by neo-natural law theorists and advocates of 'public theology' as well as by political theorists-against the background of the history of political liberalism, White shows its contradictory nature. He argues that any such legitimating theory will be 'partisan,' in the sense of appealing to convictions concerning the human good that will not be universally accepted. He concludes that all politics must be imperfect-a matter of pragmatism and prudence in forming the most workable compromises possible and in acquiescing, where our principles allow us to do so, in situations that are often far from optimal.

Public theology is an emerging constructive tool. In its inception, public theology was largely contextualized as the ‘public church.’ However, this thoughtful and empathetic book situates our publics everywhere. Smallwood contends that those who have been harmed by violent rhetoric from speech actors who would ‘other’ them retain the capacity to have and hold a theology. This different entry point allows for people of faith, those who are and those who are not associated with a particular communion of faith or denominational affiliation to claim public space for theologizing. Here, public theology is about the capacity of those who are ‘othered’ to affirmatively express their faith and to critically engage with those who would deny and denigrate their ontology. ‘Enduring hardship as a good soldier’ does not mean exposing oneself to verbal abuse week after week. Many LGBTQIA+ persons are assaulted, degraded, humiliated, and derogated from the pulpits and podiums of places of worship. This abuse caused many to turn away from their faith. Those who withstood protracted verbal abuse turned it inward and began to hate themselves. Through ethnography, Smallwood tackles these tough truths and engages with LGBTQIA+ persons. This book critically examines both the harm done to them and the help that is to come from a paradigmatic shift in care. Smallwood emphasises how spiritual self-assessment, ritual, and indigenous spiritual practices offer a way to wholeness and healing. Drawing from Yoruba epistemology, this work offers a framework for rebirth, renewal, and reclamation.

In this article the authors outline and critique two models of public theology in order to advance a new, more helpful, approach. The context is British but the intention is to draw lessons for public theology in the global west. The state of British public theology is briefly surveyed and found to be in some disarray. The most common models—characterized as ‘disciple theology’ and ‘liberal activist theology’—are critically analysed and found in significant ways to be inadequate for purpose. The model of ‘citizen theology’ as an approach to doing public theology is advanced, developed and discussed as an alternate. The central features of citizen theology are put forward for analysis. These include the importance of developing the virtues, creating poetic and parabolic discourse, and creating imaginative theological categories and theories.

Thirty years after the end of apartheid, South Africa continues to grapple with the deep-seated challenge of systemic racism. Despite significant strides towards equality, racial disparities persist in various sectors, impacting access to education, healthcare and economic opportunities. This enduring legacy of apartheid underscores the urgent need for effective interventions that transcend policy reform and tackle the social and cultural foundations of racial bias. This article argues that when integrated with missional engagement, public theology offers a transformative framework for addressing racism in South Africa. As a discipline concerned with the interplay between faith and societal issues, public theology invites the church to participate actively in social justice, promoting reconciliation and inclusivity within diverse communities. By embracing its prophetic role, the church can contribute to dismantling racial prejudice through dialogue, advocacy and grassroots actions that resonate with faith communities and the broader public. The missional approach within public theology emphasises the church’s calling to serve society, not merely as a religious entity but as a beacon of hope and justice. Through intentional acts of service, solidarity and community empowerment, mission-focussed public theology can expose and confront systemic inequalities. This approach seeks to raise awareness and encourage ethical practices, shaping a national ethos that values and upholds human dignity. Ultimately, this study posits that a missio-public theology approach can foster a cohesive strategy for addressing the persistent issue of racism, paving the way for a more equitable and reconciled South African society. Intradisciplinary and/or interdisciplinary implications: The article contributes to theology’s role in addressing South Africa’s challenges by presenting a practical framework for tackling systemic racism through public theology and missiology. It highlights the church’s transformative, prophetic and reconciliatory role, enriching scholarly discourse on theology’s engagement with societal issues. This perspective fosters interdisciplinary approaches to addressing social justice in South Africa and beyond.

The study is an examination of the place of Public Theology in the church’s participation in wealth creation. The article argues that wealth creation that serves the common good must be motivated by perspectives informed by Public Theology. The study admitted that wealth creation is a major strategy for reducing poverty and it is a central concern for many churches, governments, organizations, and individuals. It discovered that selfishness, pride, abuse of others, and irresponsible consumption are easily associated with wealth if its sole purpose of creation is for consumption and self-glorification. In the instance where people accumulate wealth at the expense of the poor and innocent in society, the creation of such wealth becomes unacceptable according to biblical perspectives and does not serve the common good. The study concluded that the motivation for the church’s participation in wealth creation must be adequately informed by Public Theology. It recommended that Public Theology must shape the values, attitudes, and practices of churches, individuals, institutions, and society as a whole in wealth creation. It placed emphasis on social responsibility, human dignity, justice, and the common good in the efforts towards wealth creation. Public theologians must facilitate the promotion of a more holistic and sustainable approach to wealth creation that takes into account the well-being of all members of society and not just the wealthy few. The approach involves advocating for policies and practices that promote economic growth, while also addressing issues of inequality, poverty, and corruption. Keywords: Public Theology, African Christianity, Wealth Creation

The article seeks to explore the Public Theology of the Basel Mission that gave birth to the Presbyterian Church of Ghana (PCG). The article argues that the theology of the Basel Mission emphasised the integration of the Christian faith and social action for social transformation. It held a position that the gospel message of Jesus Christ should not only address the spiritual needs of individuals but also their social, health, educational, environmental and economic needs. The church should therefore be actively involved in promoting justice, equality and human rights, particularly for the marginalised and vulnerable members of society. The study paid attention to the works of Hans Debrunner, Noel Smith and Kwamena-Poh who pursued various studies on the Basel Mission and the Presbyterian Church of Ghana for the actualization of the Public Theology of the Basel Mission on the operations of the Basel Mission. The study concludes that the Basel Mission has made a significant contribution to the development of Public Theology in Ghana as it has equally done so in the social transformation of Ghana. The study further makes recommendations for the churches in Ghana to consider the Public Theology of the Basel Mission, including Theology of Vocation, Prayer and Work (ora et labora) and the Bible and the Plough to serve as a drive in their pursuit of Public Theology and public witness. Keywords: Public Theology, African Christianity, Christian Public Witness, Presbyterian Church of Ghana, Basel Missionary Society

It is the concern of this article that some definitions of public theology allow apartheid and Nazism to be counted as public theology. According to these, Osama Bin Laden could be our greatest, most influential contemporary public theologian. There are lines that must be drawn outside of which we should not go in defining and promoting public theology. To discuss this, I employ the language of 'necessary and sufficient conditions'. It is necessary to define 'public' and 'theology'. What more needs to be said for sufficient conditions to be met? In considering this, hermeneutical guides are sought—stars and compasses—so that the thinking and practice of public theology meets the sufficient conditions of peace-making, justice-seeking, opting for the afflicted and honouring all.

Prophesy, Public Theology, and Questions of Justice: Some Modest Reflections

No decorrer das últimas duas décadas, as pesquisas em torno do tema da teologia pública são recorrentes. Por meio de um mapeamento de coletâneas, teses, dissertações, artigos, entre outras pesquisas que se dedicaram à problematização de teologias públicas ou que utilizaram a nomenclatura, é possível dispor um quadro panorâmico que aponta para os principais assuntos tratados nesse horizonte. Desde uma catalogação em grupos temáticos, a presente pesquisa demonstra assuntos, modos e contextos da utilização do termo. Compreende-se, portanto, que a nomenclatura teologia pública está atrelada às seguintes dinâmicas: 1. Na relação entre religião/teologia e espaço público; 2. Como dimensão pública da fé; 3. Como campo de pesquisa; 4. No debate sobre a teologia na universidade; 5. Na discussão sobre um discurso público da teologia.

This article surveys the positive roles and challenges Korean Protestant churches have had in history from a perspective of public theology and its relation to preaching. It argues that preaching is inherently related to public theology as it shapes Christians’ actions to fulfill the message of the kingdom of God in public space.

This paper analyses the public theology of Pentecostalism in the Chinese context of Hong Kong by discussing Pentecostal Christians’ public involvement. It asks whether Pentecostal Christians actively shape society or are rather shaped by the surrounding culture and absorb and reflect dominant trends within a culture. The essay explains the different aspects of a Pentecostal public theology in the Chinese context by first giving an overview of different historical forms of Pentecostalism in the Hong Kong and Chinese context, each of them expressing a different pattern of public expression and engagement with public issues. The essay then presents some cases of how Pentecostalism engaged in public issues in Hong Kong. A third part identifies motifs of Pentecostalism that are particularly prominent in the Chinese cultural context. The article suggests that these cultural elements shape the engagement with public spheres and push Pentecostals in the Chinese context towards a public theology that is similar to that of conservative Evangelicals.

The careful scholarship of Robin Lovin has done much to reveal a crucial tension at the heart of public theology. In his major study of Reinhold Niebuhr – whose influence as a public theologian in the mid-twentieth century was immense – he depicts the latter's position as follows: Moral obligation is not meaningless apart from God. Specific moral obligations that transcend immediate interests can be defined without reference to divine commands or an ultimate center of value. Rather, God provides a reality in which a comprehensive unity of moral meanings is conceivable. It makes sense to seek genuine harmony between persons and groups, rather than to manage their conflicts prudently or to surrender to superior force, because human aspirations and values can be unified by the value they have in relationship to God. This unity both completes and transcends the partial resolutions of differences we anticipate in nature and history, and it impels those who apprehend it in faith to seek forms of justice that go beyond present expectations, even when that search involves considerable risk to themselves. The reality of God means that love, and not prudence, is the law of life. While Lovin seeks to defend this position, he is well aware that it is at odds with that dominant today in public theology. Increasingly it is now claimed by theologians that moral obligation really is ‘meaningless apart from God’.

This article examines the characteristics of some of the contexts in which public theology is done. Examples are taken from Scotland and particularly the experience of representatives of the Church of Scotland. Three publics are identified as target audiences: an institutional public in which official positions are debated and defended; a constructed public in which theological understanding is developed in the company of others; and a personal public which characterizes some forms of broadcasting. Discourse in each public has different characteristics, drawing on distinctive theological assumptions about church and faith. The article examines how public theology can draw strength from practice in each context.