Contextuality and intercontextuality remain important themes in the burgeoning field of public theology. The authors employ a comparative and descriptive approach to contribute to this complex of themes. It is done by investigating and comparing the concrete ways in which churches in South Africa and Germany structure their public engagement. The authors find both significant similarities and differences and conclude with two consequences for reflection on contextuality and intercontextuality in the field of public theology.
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Dominic O’Sullivan, “Reconciliation as Public Theology: Christian Thought in Comparative Indigenous Politics”, International Journal of Public Theology 8:1 (2012), 5–24.
J. Jayakiran Sebastian, “Engaging Multiculturalism as Public Theologians”, International Journal of Public Theology, 8:3 (2014), 335–43.
Mark G. Toulouse, “Two Nations under God: Religion and Public in Canada and the United States”, International Journal of Public Theology, 8:3 (2014), 267–91.
Wolfgang Huber, Kirche (München: Kaiser Verlag, 1979), pp. 97–140.
Wolfgang Huber, Folgen christlicher Freiheit: Ethik und Theorie der Kirche im Horizont der Barmer Theologischen Erklärung (Neukirchen-Vluyn: Neukirchener Verlag, 1983), p. 148. This quotation is a translation of the original German: “Der Ort, an dem der Kampf zwischen wahrer und falscher Kirche ausgetragen wird; der Ort also, an dem der Kampf um Entsprechung oder Verfehlung der wahren Kirche immer wieder von neuen ansteht”.
Smit, “Kerk as Unieke Samelewingsverband”, 125. This quotation is a translation of the original Afrikaans: “Die Christelike geloofsgemeenskap is nie maar net die religieuse variant van natuurlike groepe, bewegings, sosiale strata en wat nog meer nie. Dit is hulle gemeenskaplike geloof in Christus wat Christene deel maak van die kerk, wat sy liggaam is.”
Huber, Folgen christlicher Freiheit, 169. This quotation is a translation of the original German: “Von der Sozialgestalt der Kirche kann nicht gesprochen werden, ohne daß zugleich von ihrem Wesen die Rede ist; von der erfahrenen Kirche kann nicht gesprochen werden, ohne daß zugleich von der geglaubten Kirche die Rede ist”.
Jürgen Habermas, Strukturwandel der Öffentlichkeit: Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft (Neuwied: Luchterhand, 1962).
Dirk J. Smit, “Notions of the Public and Doing Theology”, International Journal of Public Theology 1 (2007), 431–54, at 435.
Wolfgang Huber, Kirche und Öffentlichkeit (München: Kaiser, 1973).
Ibid., p. 433.
Ibid., p. 437.
Ibid., pp. 438–9.
Ibid., p. 442.
Wolfgang Huber, “Öffentliche Kirche in pluralen Öffentlichkeiten”, Evangelische Theologie 54:2 (1994), 157–80.
Ibid., pp. 162–72.
Ibid., pp. 176–7.
Ibid., p. 2, pp. 632–45.
Ibid., pp. 321–2.
For further reading: Karl Gabriel, ed., Religiöse Individualisierung oder Säkularisierung: Biographie und Gruppe als Bezugspunkte moderner Religiosität (Gütersloh: Gütersloher Verlagshaus, 1996). Also: Rolf Schieder, Sind Religionen gefährlich? Religionspolitische Perspektiven für das 21. Jahrhundert, 2nd edn. (Berlin: Berlin University Press, 2011), pp. 206–14.
H. W. Turner, “A Typology for African Religious Movements”, Journal of Religion in Africa, 1 (1967), 1–34, at 17.
Masilo Molobi, “The Ecumenical Vision of the Organization of African Independent Churches from an Educational Perspective”, Studia Historiae Ecclesiasticae xxxvii:1 (2011), 87–102. The online pdf version of this article is available at http://uir.unisa.ac.za/bitstream/handle/10500/4634/Molobi.pdf?sequence=1&isAllowed=y and it not paginated. This reference is from p. 4 of the online version.
Barbara Bompani, “African Independent Churches in Post-Apartheid South Africa: New Political Interpretations”, Journal of Southern African Studies 34:3 (2008), 665–77, at 671.
David Thomas, “The Christian Council of South Africa as a platform for assimilationist racial ideology”, Journal of Theology for Southern Africa 67 (1989), 24–36.
Raymond Simangaliso Kumalo, “Christianity and Political Engagement in Post-Apartheid South Africa”, Political Theology 15:3 (2014), 220–30, at 227.
See Raymond Simangaliso Kumalo, “Facts and Faction [Fiction?]: The Development of Church and State Relations in Democratic South Africa from 1994–2012”, Journal of Church and State 56:4 (2014), 627–43.
Tracy Kuperus, “The Political Role and Democratic Contribution of Churches in Post-Apartheid South Africa”, Journal of Church and State 53:2 (2011), 278–306, at 295–9.
Sam Mkokeli, “Mantashe Warns Bishops to Back Off”, Business Day (12 December 2012), <http://www.bdlive.co.za/national/politics/2012/12/12/mantashe-warns-bishops-to-back-off> [accessed 30 March 2015].
Stephan Reimers, “Tu Deinen Mund auf für die Stummen . . . Aufgaben des Bevollmächtigten des Rates der EKD in Berlin und Brüssel”, Zeitschrift für Evangelische Ethik, 47 (2003), 93–299. at 295.
Ibid., pp. 228–9.
Ibid., p. 228. This is a translation of the original German: “Es gibt nur weniger Arbeitsfelder, wo die Kirchen nicht direkt oder indirekt Auswirkungen von Gesetzen spüren.”
Ibid., pp. 229–30.
Katja Guske, Zwischen Bibel und Grundgesetz. Die Religionspolitik der Evangelikalen in Deutschland (Wiesbaden: Springer Verlag, 2014), at p. 75.
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Contextuality and intercontextuality remain important themes in the burgeoning field of public theology. The authors employ a comparative and descriptive approach to contribute to this complex of themes. It is done by investigating and comparing the concrete ways in which churches in South Africa and Germany structure their public engagement. The authors find both significant similarities and differences and conclude with two consequences for reflection on contextuality and intercontextuality in the field of public theology.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 372 | 43 | 6 |
Full Text Views | 232 | 5 | 0 |
PDF Views & Downloads | 58 | 8 | 0 |