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Terrence Reynolds

argued about the sociological indebtedness of all our claims related to morality and meaning. But it appears that he is so deeply invested in his preference for Deweyian progressivism that he is unable to divest himself from the judgments to which he directs his own personal energies and passion. He

Margaret S. Archer

, 1996). M. S. Archer / International Journal of Public Theology 5 (2011) 273–295 277 cope with our capacity to transcend instrumental rationality. It remains mute and puzzled by the fact that we devote much of our energy to Aristotelian ‘final ends’ 10 other than those (mysteriously) inscribed in our

Maria Clara Lucchetti Bingemer

enough to buy sufficient food to replenish her energy. 23 The cadence of the machines and rhythm of production were fast. Weil was always slow in manual work and, as a good intellectual, was not acquainted with acting without thinking. In a letter she writes to a student she explains: Thinking is

Kyle David Bennett and Jeppe Bach Nikolajsen

: A charity which knows only how to give money is not yet Christian love. You will be free of guilt only when you also give your time, your energy, and your resourcefulness to help end such abuses for good, and when you allow nothing that lies hidden in the storehouse of your Christian religion to

Linell E. Cady

vision through the lens of the public-private boundary; it has not explicitly extended its sights to the religion-secular classification that helps anchor and secure this boundary. In retrospect I am struck by how much energy has gone into reflection on variations in the meaning and use of ‘public

‘A Voice Shouting in the Wilderness’

Desmond Mpilo Tutu’s Contribution to African Theology of Public Prophetic Preaching for Social Justice and Wholeness

Chammah Judex Kaunda

scriptures contextually as both the pillow on which to lament the injustice and dehumanization and as well as a tool of resistance, source of compassion, and divine energy for justice, and hope. One can argue that public prophetic preaching is contextual and takes justice as its hermeneutical departure for

Thorwald Lorenzen

is actively appropriated’. 4 I argue that justice needs truth for its content and energy, and truth needs justice for its outworking in the his- torical process. Approach For Christian theology the truth that informs and inspires justice is grounded in God. Its content is revealed in the story of

Heather Thomson

, though she argues for punish- ment as an integral part of the process. 51 While advocating for prison reform and for victims of crimes to be validated and protected, Acorn repudiates the fact that restorative justice expects victims to devote time and energy towards the people who raped or tortured them

Andrew Bradstock

also sug- gests, not entirely tongue in cheek, that removing our anxiety about accumu- lating might leave us with a little more energy for sharing. 36 Yet regardless of the evidence that, for those whose basic needs are met, economic growth makes no significant difference to their quality of life, gov

Amos Yong

. This emboldening provides at least part of the theological explanation for the missionary zealousness and energy unleashed by the early pentecostal movement. 9 Holiness Pentecostals who advocated three works of grace and the Five-fold gospel certainly would not have disagreed with the emphasis on the