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Peter Manley Scott

translate religious commitments into a publicly acceptable discourse, these * ) This paper was first presented at the Faculty of Theology at the University of Copenhagen (25 May 2009). I am very grateful to Mickey Gjerris, the respondent on that occasion, whose criticisms have forced me to revise and clarify

Andrew Pierce

instructive en route to a conclusion. As the title states, dogmatics goes public at a crossroads, and this junction is omni- present. Our sensitivity to the significance of contextual theology may sometimes cre- ate a sense of chaotically enmeshed and clashing agendas, but Sauter is convinced that we face

Richard A. Davis

; here Moltmann is present in order for a theoretical discussion to take place on the nature of public theology in the American tradition, critical rationality and civil society. The justification for this is that the theoretical work of David Tracy, Max Stackhouse and James Skillen supplements the work

Douglas Pratt

. Christian Smith explores Moralistic Th erapeutic Deism, Jennifer Lindholm investigates the ‘interior’ lives of American College students and a team of four other scholars present their fi ndings of a comparative cross-congregational study. Th e next three sections explore the issue of passing on of faith in

Mary Caygill

people living with HIV infection and AIDS’ (p. 1). What follows in the subsequent fourteen chapters is indeed quality theological reflection contributed by some of the participants who were present at the original consultation along with other international and ecumenical contributors. Each chap- ter is

Clifford Anderson

to participate more fully as Christians in civil affairs. Mathewes divides his book into two parts. Th e first presents ‘an Augustinian theol- ogy of engagement’ (p. 31), which he develops in three sections by delineating a theo- logical anthropology, presenting the rudiments of a doctrine of creation

Gloria Schaab

0-687-06324-8 (pbk). In his book I Was a Stranger: A Christian Th eology of Hospitality , Arthur Sutherland purports ‘to present hospitality from the point of view of systematic theology’ (p. xvi). In an important fi rst step in this process, Sutherland defi nes Christian hospitality as ‘the

Jayme Reaves

. . . [encouraging believers to] be on ‘the way’ with hope . . . covenanting with others, trusting one another, acting in solidarity with the underprivileged, and mutually taking responsibility’ (p. 209). Related to this, one must admit that there is humility present in this book which is refreshing, even if it is

Jacob H. Friesenhahn

Strange Gods: Unmasking the Idols in Everyday Life (Notre Dame, Indiana: Ave Maria Press, 2013) pp. xiv+168, £10.99, isbn : 978-1594713422 (pbk.) Elizabeth Scalia’s book is not of an academic nature (no original argument is advanced, no new research is presented) but is intended as a work of

Amos Yong

a fair shake on these matters, particularly since even with these new venues into his thinking, the various themes presented still have to be understood within the broader framework of Edwards as a Calvinist, anti-Arminian, anti-Roman Catholic, slave-owning, patriarchalist, and hierarchicalist man