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Dominic O’Sullivan

© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/156973210X526409 International Journal of Public Theology 4 (2010) 426–445 brill.nl/ijpt Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy Dominic O’Sullivan Charles Sturt University, Australia Abstract

Julius Gathogo

1. Introduction Reconciliation literally means repairing the damaged or broken bonds of unity and friendship between God and humanity and between human beings and their fellow beings on a personal and also on a communal level. In the words of Charles Villa-Vicencio, reconciliation does not

Bernhard Knorn

further specification of this diversity. The aim of this approach is not only to determine which differences can legitimately exist among the churches seeking unity, but also to explain that there has been a process of reconciliation. Compared to the abundant literature debating various visions for a

Yutaka Osakabe

controversial. While the Truth and Reconciliation Commission ( trc ) is a historically and politically important (as will be discussed later in this piece) the case of Dalhousie’s rj effort stands as a contemporary example of how sentimentalisation can become a serious problem. Sentimentalising certain

Efemie Ikenga-Metuh

ARTICLES 12 Efemie Ikenga-Metuh RECONCILIATION: The Path to True Peace and Authentic Progress for Nigeria and Africa* All Nigerians mustwork to rid society of everything that offends the dignity of the human person or violates human rights. This means reconciling differences, overcoming

Christine Schliesser

at post-genocide Rwanda as a current example of a country’s quest for justice, reconciliation and democratization in the wake of violent conflict. Coming from the disciplinary perspective of a public theology that holds to the relevance of both theology and the churches for public life, I will

Garth John Mason

concerning the revolution in South African society vied for supremacy: one of reconciliation between all South Africans creating a new unified national identity; second, a narrative by rebel black forces who wanted to dismantle colonial economic power and continue the armed struggle for radical economic

David Thang Moe

the ruling Burman government, but also because they are deprived of participating in the administration of their land. They are even denied learning their native languages in the public schools. It is in this context that I will employ a postcolonial method of resistance and reconciliation

The Parable of God

Karl Barth’s Christological Interpretation of Luke 15:11–32

Kendall Cox

.2) within the larger paragraph “The Exaltation of the Son of Man.” 4 He refers to this section as “the decisive center” of his Christology ( IV /2, 105), as he transitions to the “second problem of the doctrine of reconciliation” (sanctification). The first problem (justification) is addressed in IV /1

Sauter, Gerhard

The term “reconciliation” has been an important one in Christian theology, although it is used sparingly in the NT. It is most prominent in 2 Cor. 5:18–21. God has restored to himself the relationship with the world that human transgressions had irretrievably broken. Reconciliation really involves