{"id":74204,"date":"2024-08-08T17:21:53","date_gmt":"2024-08-08T09:21:53","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=74204"},"modified":"2025-08-01T11:27:48","modified_gmt":"2025-08-01T03:27:48","slug":"what-is-not-public-theology","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en","title":{"rendered":"What Is (Not) Public Theology?"},"content":{"rendered":"<div data-elementor-type=\"wp-post\" data-elementor-id=\"74204\" class=\"elementor elementor-74204\" data-elementor-post-type=\"post\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0e47810 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no\" data-id=\"0e47810\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-f74ca23\" data-id=\"f74ca23\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-92dd8d1 elementor-align-center elementor-hidden-desktop elementor-hidden-laptop elementor-hidden-tablet elementor-hidden-mobile elementor-widget elementor-widget-button\" data-id=\"92dd8d1\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/www.hkbts.edu.hk\/wp-content\/uploads\/2023\/03\/201205_eNews_Eng.pdf\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Download PDF<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-edb530d elementor-widget elementor-widget-text-editor\" data-id=\"edb530d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-edb530d{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4e8e8b0 elementor-widget elementor-widget-text-editor\" data-id=\"4e8e8b0\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h4>Andres Tang<\/h4>\nProfessor of Christian Thought (Theology and Culture)\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6fd4346 elementor-widget elementor-widget-image\" data-id=\"6fd4346\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"1024\" height=\"512\" src=\"https:\/\/i0.wp.com\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/08\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-2-7.png?fit=1024%2C512&amp;ssl=1\" class=\"attachment-large size-large wp-image-74177\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d8f8832 elementor-widget elementor-widget-text-editor\" data-id=\"d8f8832\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-d8f8832{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-11ef63c elementor-widget elementor-widget-text-editor\" data-id=\"11ef63c\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">I<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000What actually is \u201cpublic theology,\u201d a theology that has emerged in the last twenty years in western theological circles? Can we even say that there is such a thing as \u201cpublic theology\u201d? In English, it is sometimes referred to as \u201cpublic theology\u201d and at other times as \u201ctheology of the public.\u201d Of course, we cannot adequately determine the meaning of \u201cpublic theology,\u201d a discipline of western theological studies by merely examining the two terms coined for this movement. Before I continue, I want to make it clear that in this short article I do not attempt to examine the \u201cpublic theology\u201d of the west but merely offer to share my personal reflections. I begin by examining the traditional usage of these two English terms to give my personal answer to the question: \u201cWhat is public theology?\u201d I will do this by providing a negative definition of what is not \u201cpublic theology\u201d and then go on to contrast its positive and affirmative meanings. <\/p>\n\n<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">II<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000What is the actual difference between \u201cpublic theology\u201d and \u201ctheology of the public\u201d? To answer this question, we turn to a pair of more established terms: \u201cnatural theology\u201d and \u201ctheology of nature.\u201d In simple terms, \u201cnatural theology\u201d means that it is through understanding the natural world that we come to understand God who creates this world. As for \u201ctheology of nature,\u201d though the Chinese translation is the same, the meaning is different. It means \u201cto think about the natural world from a theological perspective.\u201d Similarly, in the term \u201cpublic theology,\u201d do we first begin from the \u201cpublic sphere\u201d and then make inquiries for a theological answer? Will such an approach fall into a pattern that allows the \u201cpublic sphere\u201d to set the theological agenda that somehow constrains our theological thinking about the \u201cpublic sphere\u201d? This implies that when we use \u201cpublic sphere\u201d as a starting point, we will need to maintain a certain view of the \u201cpublic sphere;\u201d otherwise, we will reduce this term and its usage to something formal and hollow, totally lacking any solid meaning. This being the case, how can this approach prevent us from following our pre-conceived notions about the \u201cpublic sphere\u201d and thus limiting our theological thinking about the \u201cpublic sphere\u201d? Therefore, to take one step backward, we can only, at the very most, accept the descriptive dimension of the \u201cpublic sphere\u201d as a starting point for our thinking. As for establishing a norm for theological analysis and casting judgment, we must choose one from the theological sphere, not from any other sphere. <\/p>\n\n<p align=\"\u201cjustify\u201d\">\u3000\u3000Having established this criteria, we may take \u201cpublic theology\u201d to mean \u201ctheology of the public.\u201d We start from a theological perspective to understand what \u201cpublic sphere\u201d means and attempt to modify or revise the existing view by imposing a theological view. This approach shows that theology itself holds a certain view of the \u201cpublic sphere\u201d and establishes the idea that theology must not be subsumed under the domain of any other subject. Stated more broadly, all views on the \u201cpublic sphere\u201d must originate out of a particular subject. This is to ensure that the relationship between theology and other subjects will not become a subordination relationship; neither discipline must be subordinate to the other. The viewpoints representing each of the two disciplines begin from their own particular standpoints so that through continual dialogue they can come to a clear understanding of each other\u2019s viewpoint. In this way, the so called \u201cpublic theology\u201d is in fact not \u201cpublic\u201d in any absolute way but \u201cpublic\u201d as it is understood from a particular standpoint and therefore different from the \u201cpublic\u201d understood from all the other standpoints. In other words, the study of the \u201cpublic sphere\u201d is not confined itself to a certain discipline, and there is no overriding advantage of choosing a certain discipline whose study methods are preferable to those of other disciplines. <\/p>\n\n<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">III<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000The above description implies that there can be no neutral \u201cpublic sphere.\u201d Apart from the fact that there exists a \u201cpublic\u201d understood from a particular standpoint, there is another more important reason. It is that within this \u201cpublic sphere,\u201d there exists all kinds of particular, irreducible standpoints. In order to enter this \u201cpublic sphere,\u201d Christian \u201cpublic theology,\u201d as it is Christian and theological, need not apologize for giving its views on all matters regarding this \u201cpublic sphere\u201d and need not eradicate its own particularity. Here, I want to make it clear that \u201cpublic theology\u201d does not seek to set up an objective, universal theology. It is true that there are all kinds of existing standpoints within the \u201cpublic sphere.\u201d But we need not feel obligated first to set up a foundation acceptable to and approved by those representing the various standpoints to reach a consensus. This would reduce all the standpoints to a single standpoint, thus denying the particularity of each of the various standpoints. The result would be that \u201cpublic theology\u201d will become just an all-embracing discourse. <\/p>\n\n<p align=\"\u201cjustify\u201d\">\u3000\u3000However, to emphasize particularity and to refrain from coming to a consensus need not end communication among those involved in dialogue. It is only that this communication is not based on certain common points. The aim is only to ensure that this communication not be based on some universal point of view. We are only making it clear that Christian \u201cpublic theology\u201d needs to begin from its own particularity and to point out that there is no need to establish some universal standpoint before initiating dialogue. To begin communication from each one\u2019s particularity allows everyone to become conscious of a person\u2019s standpoint being different from those of others. This can help avoid the natural tendency to read the viewpoints of others from one\u2019s personal perspective. Then as both sides listen carefully, they can quickly differentiate the particularities of all the views represented. This allows participants to understand another discipline by recognizing the differences while at the same time coming to a deeper and more objective understanding of one\u2019s own. This is an epistemology which is difference-oriented and is therefore contrary to one seeking to establish a universal foundation. We must then expect the \u201cpublic theology\u201d arising from this approach will not be a kind of method-ism. Such an approach emphasizes the importance of methods and adopts certain objective and universally-used methods. On the contrary, this \u201cpublic theology\u201d takes its particular theological viewpoint as the norm for applying its method. Said another way, its method originates from its own particular theological perspective. Its ideas will not be reversed just because the object of analysis and explanation is \u201cpublic theology;\u201d so its theological perspective would not be tempered by certain objectives and universal methods. <\/p>\n\n<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">IV<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000The study of \u201cpublic sphere\u201d cannot demand that the method used must also be \u201cpublic\u201d just because the object under study is the \u201cpublic sphere.\u201d This can only be a fictitious demand. What lies behind such a demand is an objective and universal method-ism. Similarly, we also cannot say that just because the object of study is the \u201cpublic sphere,\u201d that this \u201cpublic theology\u201d ought to be different from \u201cthe theology of the church.\u201d This is no doubt a kind of \u201cpublic\u201d and \u201cprivate\u201d dichotomous thought pattern which includes the \u201cchurch\u201d in the category of \u201cprivate\u201d and which separates and classifies the sphere outside the \u201cchurch\u201d as \u201cpublic.\u201d According to this line of reasoning we would end up with two kinds of theology. We can only find ourselves puzzled by such a pattern of reasoning. As I see it, the crux of the problem is clear: who does the theology? From the standpoint of Christian faith, could it be said that it is the community of faith, meaning the church, which is qualified to do theology? The reason the church has a legitimate status to do theology is that she has come into being because of her belief in the salvific activities of the triune God. If the church is the only legitimate and qualified body to do theology, then it will certainly not be possible to have any \u201cpublic theology\u201d that differs from \u201cthe theology of the church.\u201d If this be the case, there must be another community outside the church who will do \u201cpublic theology.\u201d But then we must ask: what is the legitimacy of this community? This is the first question. Perhaps the problem needs also to be tackled from yet another angle. Does the church itself need to do another \u201cpublic theology\u201d beyond \u201cthe theology of the church\u201d? Does this mean that what is \u201cpublic\u201d is the way of life led by other communities outside the \u201cchurch.\u201d Does this also suggest the communal life of the \u201cchurch\u201d is not \u201cpublic\u201d or at least not the \u201cpublic\u201d shared by other communities? To go this route would imply that \u201cthe theology of the church\u201d is not \u201cpublic\u201d so that it may not correspond to the \u201cpublic sphere\u201d outside the church. Considering this approach brings up yet another problem. <\/p>\n\n<p align=\"\u201cjustify\u201d\">\u3000\u3000Does a public sphere exist completely outside the church? Can we say there is yet another public sphere outside the church? The question involves knowing where we stand when we make such a judgment. Does some standpoint exist outside and above the faith community that is more objective, more universal and even more transcendent? Should such a standard be used to delineate, examine and assess the boundaries of the \u201cpublic sphere\u201d? If our answers to these questions are in the affirmative, can we decide that \u201cthe theology of the church\u201d and \u201cpublic theology\u201d are two distinct spheres in theology as the former focuses on the area within the church while the latter, on areas outside the church? Or in fact, outside the church, is there no public, or may we say that outside the church there is another public? All this is certainly not a problem of space or of regional boundary. We must say that church life itself is public and this answers our first question. We can make a bolder claim, the public-ness of church life itself can be applied to examine and assess the public-ness of other communal life outside the church. This answers the question that follows. Seeing the problem from the church\u2019s perspective, we can at most offer the criticizm that the public-ness embraced by \u201cthe theology of the church\u201d has not yet been fully developed. At the same time, we cannot set up a \u201cpublic theology\u201d apart from \u201cthe theology of the church\u201d or break away from \u201cthe theology of the church.\u201d Taking serious the faith of the church, I cannot personally imagine that outside the church there can be any public; at the same time, I am able to grant the fact that outside the church there cannot be another public. From the church\u2019s perspective and based on the faith of its members, there can be no public that can properly be called public; from the perspective of the church, there is no alternative public outside the church that is in accordance with our Christian faith. <\/p>\n\n<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">V<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000\u201cPublic theology\u201d should neither be reduced to a product under the dichotomous theory nor the outcome of a search for objectivity and universality. From section two to section four in my above discussion, I try to handle some biased viewpoints and identify some of the questionable presuppositions behind these views. Apart from the dichotomous pair, \u201cpublic\u201d and \u201cprivate,\u201d there is a closely related dichotomous pair, the \u201coutward-oriented\u201d and the \u201cinward-oriented.\u201d The reason for developing \u201cpublic theology\u201d for this kind of dichotomous theory is that the church is considered too inward-oriented, always confined to the church\u2019s four walls and too often neglecting her social responsibility, failing miserably to be the salt and light within the local community and society at large. In fact, the issue of the church\u2019s social responsibility to transform or bring renewal to its local community is the very nucleus of \u201cpublic theology.\u201d  Due to the limits of space, I have chosen not to discuss this issue at this time. Let us instead go back to a more basic question involving the dichotomy of being \u201coutward-oriented\u201d or \u201cinward-oriented.\u201d For the church to accept this dichotomy would be to ignore the essential relationship between the church\u2019s outward-oriented aspect and its inward-oriented aspect. We must be quick to point out that the church must not divide her inward orientation from her outward orientation. The church must never become so outward-oriented that she totally denies the crucial function of her inward orientation. In other words, she must never focus entirely on her outward praxis. As in our discussion of the dichotomy of \u201cpublic\u201d and \u201cprivate\u201d above, we must be cautious not to break away entirely from the church\u2019s distinct public-ness in our discussion or in the development of her \u201cpublic theology.\u201d <\/p>\n\n<p align=\"\u201cjustify\u201d\">\u3000\u3000At this point, we must go on to determine what norms and constraints should be employed as we set out to develop a \u201cpublic theology\u201d that breaks away from the church\u2019s \u201cpublic-ness.\u201d We must seek to understand, in discussing the outward praxis of the church, what kind of norms or constraints must be followed in order to build and develop such a \u201cpublic theology.\u201d The church\u2019s inward public life originates out of the salvific work of the triune God in whom she believes, and she continues to be regulated and guided by the salvific acts of the triune God. The church\u2019s inward public life which includes preaching and listening, instruction and learning, and putting into practice the word of God, all as her effort to follow Jesus Christ as His disciple community. The entire church\u2019s inward public life is actually a communal life empowered through the Holy Spirit and formed by Jesus Christ to whom the Bible testifies. This is the public-ness of the church\u2019s life as mentioned earlier. From this we can see that breaking away from the church\u2019s inward orientation and focusing upon her outward orientation would be like taking \u201ca fish out of water.\u201d The \u201cpublic theology\u201d built on such a foundation can only be hollow and abstract. It would lack a concrete, lively community group to embody and provide a frame of reference and to give witness to. This kind of \u201cpublic theology\u201d lacks the authority to make exaggerated claims about the church\u2019s outward oriented practice. Neither does it have the right to downgrade the church or suggest that she neglects her work of nurturing or forming its inwardly-oriented public life. Lacking this authority, this \u201cpublic theology\u201d will be no more than a concept, lacking a corresponding faith community to serve as a lively embodiment of the church\u2019s public life. This can only lead inevitably to self-negation, the opposite of transformation and renewal that can be found in the church and which the church seeks to live out. As a result, the demonstration effect of this kind of \u201cpublic theology\u201d will be greatly reduced. <\/p>\n\n<p align=\"center\"; style=\"color: blue\"><strong><font size=\"5\">VI<\/font><\/strong><\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000From the above discussion, we can briefly conclude what is not \u201cpublic theology.\u201d This can be summed up in two arguments. In the first argument, \u201cpublic theology\u201d cannot subsume under the category of objectivity and universality. This is an issue of theological epistemology and methodology. We cannot put \u201cpublic theology\u201d inside the objective and universal \u201cpublic sphere\u201d just because the object of this theology is \u201cpublic,\u201d and so we can forsake theology\u2019s own particular standpoint and method. Indeed this is an issue that is bound up with theology or the doctrine of God. The second argument is that \u201cpublic theology\u201d cannot be placed in the dichotomous pattern of \u201cpublic\u201d and \u201cprivate\u201d or \u201coutward-orientation\u201d and \u201cinward-orientation.\u201d This \u201cpublic theology\u201d will only cause the church to break away from her distinct public life and fall into the trap of building and developing a kind of public different from the church\u2019s public. This is an issue of ecclesiology. In this short article, I am only able to share a preliminary reflection on the problem of defining public theology. I attempt to come to a definition by pointing out the theological dimension and the church dimension of \u201cpublic theology.\u201d I also point out, in a negative, refutable way, \u201cwhat public theology is (not)\u201d as a starting point for a more in-depth exploration and scrupulous elaboration of the subject in the future. <\/p>\n\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>Andres Tang, Professor of Christian Thought (Theology and Culture): I. What exactly is the &quot;public theology&quot; that has emerged in Western theological circles in the last twenty years? Do we really have something called &quot;public theology&quot;? In English, there are &quot;public theology&quot; and &quot;theology of the public.&quot; Of course, the meaning of &quot;public theology&quot; in Western theology cannot be determined solely by the use of its English words. However, this short essay does not intend to examine &quot;public theology&quot; in Western theology, but rather to offer personal reflections. The following will begin with these two English terms, showing my personal understanding of &quot;what public theology (is not)&quot; through their traditional usage, in order to provide a negative and affirmative definition of &quot;public theology,&quot; while simultaneously highlighting its positive and affirmative meaning. II. What is the difference between public theology and theology of the public? To answer this question, we can use another pair of terms to help understand: natural theology and theology of nature. Simply put, natural theology refers to understanding the God who created the natural world through understanding the natural world. As for theology of nature, while it is translated as &quot;\u81ea\u7136\u795e\u5b66&quot; (natural theology) in Chinese, its meaning differs from the one mentioned above. It refers to &quot;thinking about the natural world from a theological perspective.&quot; Similarly, if public theology is public theology, should it begin with the &quot;public sphere&quot; and then proceed to question theological answers? Would this approach lead to a framework where the theological agenda is set by the &quot;public sphere,&quot; thus limiting theological thinking about it? This implies that when starting with the &quot;public sphere,&quot; we always first hold a certain view of it; otherwise, the concept or term &quot;public sphere&quot; becomes formalistic and empty, meaningless. So, how can this approach avoid limiting theological thinking about the &quot;public sphere&quot; with existing understandings of it? Therefore, to put it another way, we can at most accept thinking from the descriptive level of the &quot;public sphere,&quot; while normative analysis and judgment necessarily belong to the theological realm, not other realms. On the other hand, if &quot;public theology&quot; is theology of the public, then it begins with understanding the &quot;public sphere&quot; from a theological perspective, and then uses this perspective to revise existing views on the &quot;public sphere.&quot; This approach aims to demonstrate that theology itself has its own view on the &quot;public sphere,&quot; and that theology is not merely a category within other disciplines. Any approach that...<\/p>","protected":false},"author":148,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[310],"tags":[],"class_list":["post-74204","post","type-post","status-publish","format-standard","hentry","category-310"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u516c\u5171\u795e\u5b78\uff0c\uff08\u4e0d\uff09\u662f\u751a\u9ebc\uff1f - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.hkbts.edu.hk\/en\/?p=74204\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u516c\u5171\u795e\u5b78\uff0c\uff08\u4e0d\uff09\u662f\u751a\u9ebc\uff1f - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662\" \/>\n<meta property=\"og:description\" content=\"\u9127\u7d39\u5149 \u57fa\u7763\u6559\u601d\u60f3\uff08\u795e\u5b78\u8207\u6587\u5316\uff09\u6559\u6388 Andres Tang Professor of Christian Thought (Theology and Culture) \u4e00 \u3000\u3000\u897f\u65b9\u795e\u5b78\u754c\u8fd1\u4e8c\u5341\u5e74\u8208\u8d77\u7684\u300c\u516c\u5171\u795e\u5b78\u300d\u7a76\u7adf\u662f\u751a\u9ebc\uff1f\u6211\u5011\u771f\u6709\u4e00\u7a2e\u53eb\u300c\u516c\u5171\u795e\u5b78\u300d\u7684\u6771\u897f\u55ce\uff1f\u5728\u82f1\u8a9e\u4e2d\u6709public theology\u8207theology of the 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