By Charles T. Mathewes
What has Washington to do with Jerusalem? within the raging debates concerning the dating among faith and politics, nobody has explored the spiritual merits and demanding situations of public engagement for Christian believers - formerly. This booklet defends and information Christian believers' engagement in modern pluralistic public lifestyles no longer from the viewpoint of a few impartial 'public', yet from the actual point of view of Christian religion, arguing that such engagement enriches either public lifestyles and Christian electorate' religion themselves. As such it bargains no longer a 'public theology', yet a 'theology of public life', analysing the promise and perils of Christian public engagement, discussing the character of civic dedication and prophetic critique, and the relation of a loving religion to a liberal politics of justice. Theologically wealthy, philosophically rigorous, politically, traditionally and sociologically proficient, this e-book advances modern dialogue of 'religion and public lifestyles' in primary methods.
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Extra resources for A theology of public life
What are the theological preconditions of a life lived out of faith? Most fundamentally, to have faith means to be determined, in two senses. First, it means to be determined as regards one’s convictions – to be confident and persevering in them. Second, it means to be determined as regards one’s identity – in the sense of moving from an indeterminate and amorphous sense of self to a more definite, determinate sense. So understood, our ‘‘faith’’ defines us, gives us a determinate identity, which is manifest in the confidence with which we hold and express our convictions.
It suggests a period, episode, or era – a non-permanent condition, but one inescapable, for now – in which we find ourselves, and which we must live through. By so picturing the world temporally, many of our most cherished escapist metaphors are immediately rendered defunct. We cannot stand ‘‘outside’’ or ‘‘against’’ the world; we cannot fully participate in God’s condescension vis-a`-vis the world, because what the language – God’s language – of ‘‘the world’’ condescends to is, in part, ourselves.
Some suggest that because of this all faith should be avoided, that we should live in determined resistance to such closure, in some form or another of skeptical suspension. But such determined resistance to determination is just one more form of bad faith. Our easy opposition between skepticism and ‘‘fidelity’’ masks the fact that real belief is difficult to achieve, even among – perhaps  44 A Theology of Public Life especially among – skepticism’s most ardent enemies. 1 We always need somewhere to stand, when evaluating our convictions; there is always something taken for granted.