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Patrik Hagman and Liisa Mendelin

activism is related to community-building and the way conflicting motives among activists can be handled. Activism can also bring important insights to the way Christian asceticism is perceived, however, by providing a present-day framework for a focused intentional way of life. We will thus show that

Patrick Kofi Amissah

social justice as one of the lenses through which Ghanaians must view this scandal. The Bible thus acquired a public role. In September 2015, Anas Aremeyaw Anas, an investigative journalist, petitioned the Chief Justice of Ghana to dismiss some judges. In support of his request he presented evidence from

D. Etienne de Villiers

brief sketch of two different kinds of critical response to whiteness in the present South African society. In the third part the challenges the present debate on whiteness pose to public theology in South Africa are identified and discussed. 2 Whiteness in the Democratic South Africa The

Myles Werntz

will present the work of William Stringfellow as an alternative to these options, both of which diminish the particularity of ecclesial life in the attempt to fully embrace Christ’s full victory over the powers of death. It is my contention that Stringfellow provides a way to articulate a Christian

Clive Pearson

, both in terms of origin (Finland and Ghana) as well as resources in the Christian tradition (asceticism and an entrepreneurial ecclesiology) not usually associated with a public theology. Patrik Hagman has worked with a former student / now journalist Liisa Mendelin on presenting a rather unusual

Derek McDougall

with this presenting and apparently dominating paradigm. The dilemma which must then be addressed is the eclipse of this secular paradigm that is being replaced with what can be defined as a post-secular and pluralist world. The arguments predicated on secular arrangements need to be re-configured. In

Richard Brash

history’ 61 and his allowance of a present distinction between church and world. Webster accepts the traditional division of God’s outer works into the spheres of nature and grace. 62 These spheres correspond to the divine works of creation and reconciliation respectively. Webster is able to hold

Roshnee Ossewaarde-Lowtoo

obliterating the transforming presence of transcendence (divine love) in our immanent/secular reality if we ‘reduce’ the highest form of love to mutual forms of love. In a way, the highest ideal of love is present in all forms of human love, since the latter are symbols of divine love. Secondly, the idea of

Samuel Lee

and embodies an ecclesiology of public life in the context of multicultural societies. A public ecclesiology assumes that the witness of worshipping communities is all-encompassing, stretching beyond traditional notions of Sunday worship to offer a voice into broader social issues. 3 The present