Gruchy, John W. de. “Public Theology as Christian Witness: Exploring the Genre.” International Journal of Public Theology 1, no. 1 (January 1, 2007): 26–41.

In the very first issue published by the International Journal of Public Theology John W. de Gruchy proposes public theology as Christian witness.1 His main argument in this article is that “Christian witness in secular democratic society means promoting the common good by witnessing to core values rather than seeking privilege for the Christian religion.”2 The article supports its thesis by examining what he calls “models of good practice”, which are represented by Mautji Pataki, Joseph Wing and The Rondebosch United Church in Cape Town – a congregational Presbyterian affiliated.

By exploring these models of good practice de Gruchy proposes seven theses that are central to public theological task. First, “good public theological praxis does not seek to preference Christianity but to witness to values that Christians believe are important for the common good.”3 It seems that de Gruchy is underscoring the universal impact of the gospel. Thus, he is expanding the service from the interest of a few to the interest of the whole. Second, “good public theological praxis requires the development of a language that is accessible to people outside the Christian tradition, and is convincing in its own right; but it also needs to address Christian congregations in a language whereby public debates are related to the traditions of faith.”4 In other words, good public theological practice comes from bilingual theologians or churches. The ability to speak in the language of the society without compromising the prophetic voice of the church is central. Third, “good public theological praxis requires an informed knowledge of public policy and issues, grasping the implications of what is at stake, and subjecting this to sharp analytical evaluation and theological critique.”5 As in Geertz proposal, it is important that those doing public theology have a ‘thick description’ of the areas he/she is interacting. Fourth, “good public theological praxis requires doing theology in a way that is interdisciplinary in character and uses a methodology in which content and process are intertwined.”6 This study is an attempt to fulfill that. The researcher is drawing from different disciplines with the goal of proposing a Latino/a Pentecostal public ecclesiology. Fifth, “good public theological praxis gives priority to the perspectives of victims and survivors, and to the restoration of justice.” 7 This thesis connects to what Villanfañe proposed in his Spirit-ethics. Sixth, “good public theological praxis requires congregations that are consciously nurtured and informed by biblical and theological reflection and a rich life of worship in relation to the context within which they are situated, both locally and more widely.”8 This thesis, which is central to the present discussion, underscores the important an integral worship. A worship that takes seriously the Biblical narrative and the theological task, but also sees the contextual needs as central to their biblical and theological task. Finally, “good public theological praxis requires a spirituality which enables a lived experience of God, with people and with 1 John W. de Gruchy, “Public Theology as Christian Witness: Exploring the Genre,” International Journal of Public Theology 1, no. 1 (January 1, 2007): 26–41.2 Ibid., 26.3 Ibid., 39.4 Gruchy, “Public Theology as Christian Witness.”5 Ibid.6 Ibid.7 Ibid., 39–40.8 Ibid., 40.

creation, fed by a longing for justice and wholeness and a resistance to all that thwarts wellbeing.” 9 As stated by Villafañe, Latino/a Pentecostalism has much to offer in this particular area. It is due to their connection to the Spirit that they are empowered to serve all creation.

Therefore, by its very nature, the task of public theology is oriented towards Christina witness. Hence, the church has an intrinsic calling not only to be a prophetic voice, but also a prophetic body. This means that the church is to call-out the injustices against all creation and also act in favor of all creation. Public theology is a radical call to a walk in la guardarraya (boundary), where not many people will feel uncomfortable, but where the divine presence of God will encounter those who choose to walk in it.

9 Ibid.