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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

J. W. Pritchett

present his approach as an alternative to western tradition but rather as a vegetative conversion of tradition. He reappropriates the pre-Socratic emphasis upon the elements to recenter phenomenology and hermeneutics on a concern for living in the world rather than understanding it as an object of the

Clive Pearson

The very first edition of the International Journal of Public Theology carried articles that set the tone for purpose and direction of this journal. Will Storrar, for instance, had written of how the then present signs of the times were testifying to the glocalized nature of this discipline of

Clive Pearson

clearly present in Marco Derks’ enquiry into Dutch discourses on homosexuality. His analysis is premised on the case Esther McIntosh has made that draws attention to the relative absence of voices to do with gender and sexuality. It is itself a reminder of Michael Warner’s thesis (drawing upon on the work

Heather Paige McDivitt

present ethical debates. With the impressive and valuable contributions of primary texts, it is important to note that this book is not simply a reader comprised of texts organized around common themes. Gill provides explanatory information and engages the reader in a systematic com- parison between the

Aaron Klink

to a classical reading of the biblical tradition, the disabled are restored to ‘wholeness’ at the eschaton. Such a reading makes it seem as if God is not dwelling and richly present among the lives of the disabled on earth, whose presence destabilizes notions of ‘normalcy’. Betcher argues that the