Rethinking the Meaning and Goal of Public Theology

 

 

In recent years, there has been a growing interest in Public Theology. Several theologians emphasize Public Theology without recognizing its limitations and the need for supplementation.

 

 

The term "Public Theology" first appeared in Martin Marty's paper, "Reinhold Niebuhr: Public Theology and the American Experience" (Journal of Religion, 1974). However, even before the appearance of Marty's paper, similar theological trends related to Public Theology have existed for a long time.

 

 

The critical emphases of modern Public Theology are fourfold. First, it calls for realizing the reality of Christianity, which is reduced to the personal realm, while it becomes a religion that does not influence the public sphere. In other words, it urges Christian theology not to confine itself to the personal sphere but to provide the ethical foundation necessary for societal change and reform.

 

 

Second, it requires dialogue and communication with the world to restore the church's influence in the public sphere. The subjects of Public Theology include Christian scholars, non-religious idividuals, and adherents of other religions pursuing translational theology to foster smooth communication among them. It demands a language through which Public Theology can communicate with the world.

 

 

Third, it explores theology that promotes the Common Good through dynamic dialogue. The common good involves creating a just, peaceful society where all creatures enjoy abundant life.

 

 

Fourth, God is the owner of the entire world and the one who governs it. The foundation of Public Theology is the universality of God and the kingdom of God. In other words, Public Theology emphasizes that God is the sovereign ruler of the entire universe. Since God does not just exist within the church, Public Theology emphasizes extending God's sovereignty to all areas of the world.

 

 

Public Theology, with these core emphases, undoubtedly has its contributions. Notably, it challenges the church to become responsible toward the world. These contributions might be the strength of public theology. However, Public Theology reveals the following limitations and contradictions as well:

 

 

First, the world inherently tends to betray and oppose God. Understanding such a world as the subject of theology is a mistake. Considering the world as a partner in building the Common Good that God desires is an overly naive idea.

 

Second, to pursue the Common Good with the world, a willingness to compromise the identity of Christianity itself is necessary. Due to this, Public Theology can weaken Christianity's identity and, consequently, increase the possibility of religious pluralism.

 

 

What are the ways of supplementing the above shortcomings of Public Theology? Let us think of some ways of making Public Theology valuable and applicable to the field:

 

 

First, the goal of Public Theology is to bear the fruit of the Common Good. The goal of Public Theology itself seems reasonable, but it may achieve the goal when it pursues more detailed and practical methods. So, for the goal of Public Theology, concrete strategies, attitudes, methods, goal-setting, and specific guidelines are necessary for each situation and step to achieve this purpose.

 

 

Second, in addition to presenting goals, public theology must consider how to provide the power to achieve those goals. No matter how good something is, we need to be able to achieve it if we do not handle it. For Public Theology to be realized, energy must be provided so believers can live exemplary lives in the public sphere. In addition, the church needs to be sufficiently attractive so that people worldwide can become interested in public theology and the church.

 

 

Third, Public theology needs to set more realistic and practicable goals rather than overly idealistic and lax goals. When looking at the categories of tasks presented by public theology, there is a tendency to present tasks that are too large and too numerous to be easily solved by even one country or worldly organization such as the United Nations. People's strength and energy are limited, so trying to do everything can result in not doing anything properly. Therefore, in public theology, it seems necessary to select what the church must and can do to transform society and focus more on those tasks.

 

 

Fourth, there is a need to reexamine the goals that public theology pursues. In public theology, 'public good' is the goal of it, but this public good itself can have different meanings for each viewer. The public good emphasized in public theology mainly focuses on issues such as justice, peace, and preservation of creation, but even if these things are achieved, it does not mean that it is the kingdom of God.

 

 

Among the phenomena of God's kingdom, such things as justice, peace, and preservation of the created order may appear. However, that may not be the essence of the kingdom of God. The essence of God's kingdom might be God's rule, and when people accept this rule with faith, a true public good can be achieved in this society. In this sense, one of the most crucial goals of Public Theology is evangelism, which can make people restore their relationship with God and live in harmony with Him, and as a result, this can make them the agents of societal change.

 

 

A summary of a theological article written in Korean and presented at an academic theological society in Korea in 2023.

 

Rev. Seung-Oh An, Ph.D., Professor of Mission, Youngnam Theological University