Shepherding Public Discourse Practices： Homiletic Form Aligned to the Logic Operative in Racial Rhetoric and Public Theological Discourse for Secular Liberal Democracies
Shepherding Public Discourse Practices： Homiletic Form Aligned to the Logic Operative in Racial Rhetoric and Public Theological Discourse for Secular Liberal Democracies
关键词
基督教神学
自由主义
话语
逻辑
民主
社会背景
手术
种族
homiletics, liberal democracy, secularization, Bonhoeffer, radical theology, rhetoric
参考文献39
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1These limits, encoded in the society's laws, empower the state to use coercive force, when needed, in order to curb religious freedom for the sake of the common good. See John Courtney Murray, Religious Liberty: Catholic Struggles with Pluralism. (Louisville, KY: Westminster John Knox Press, 1993), pp. 66-67.
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2Aristotle, The Rhetoric, Book 1 Chapter 3.
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3embrace James Calvin Davis's definition of civility, "as the exercise of patience, integrity, humility, and mutual respect in civil conversation, even (or especially) with those with whom we disagree" distinct from the notions of civil discourse manifesting itself as passivity or relativism. See James Calvin Davis, In Defense of Civility: How Religion Can Unite America on Seven Moral lssues that Divide Us (Louisville, KY: Westminster John Knox Press, 2010), p. 159.
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4Unnamed staffwriter, "Black Lives Matter: Movement or Battle Cry." L. A. Focus volume XXI, Issue 12, December 2015.
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5For this essay, I understand public in the sense of John Rawls; that is, "public in three ways: as the reason of citizens as such, it is the reason of the pubic; its subject is the good of the public and matters of fundamental justice; and its nature and content is public, being given by the ideals and principles expressed by society's conception of political justice, and conducted open to view on that basis" quoted in John Rawls, Political Liberalism (New York: Columbia University Press, 1993), p. 213.
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6Thomas Kuhn writes about arguments' circular form during competing paradigms: "Yet, whatever its force, the status of the circular argument is only that of persuasion. It cannot be made logically or even probabilistically compelling for those who refuse to step into the circle. The premises and values shared by the two parties to a debate over paradigms are not sufficiently extensive for that. As in political revolutions, so in paradigm choice--there is no standard higher than the assent of the relevant community." Thomas S. Kulm. The Structure of Scientitc Revolutions (Chicao: The University of Chicago Press, 1962), O. 94.
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7Jeffrey Stout writes that "The practical expression of social contract theory is, unsurprisingly, a program of social control, an attempt to enforce moral restraint on discursive exchange by counting only those who want to reason on the basis of a common set of fixed rules as reasonable." See John Rawls, Political Liberalism (New York: Columbia University Press, 1993), p. 81.
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8"Without the sacred space spearheaded by the church (or any other sacred gathering place), the secular world gathered about the church has little or no spirituality, morality, or ethics...In the secular world of essentially Christian communities...the aura of sacrality wafting above the core of secularity would cease to exist save the church and it personal oscillators, whose gift to the secular world is the spiritual substance of its natural law." Jon Michael Spencer, Theological Music: Introduction to Theomusicology (New York: Greenwood Press, 1991), pp. 45-46.
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9This quote begins much earlier where he writes, "the disenchantment of nature begins with the Creation; the desacralization of politics with the Exodus; and the deconseeration of values with the Sinai Covenant." Harvey Cox, The Secular City: Secularization and Urbanization in Theological Perspective (New York: The Macmillan Company, 1965), pp. 17-18.
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10In his discourse on rhetoric, Aristotle wrote, "What makes a man a 'sophist' is not his faculty, but his moral purpose. In rhetoric, however, the term 'rhetorician' may describe either the speaker's knowledge of the art, or his moral purpose." Aristotle, The Rhetoric, Book 1 Chapter 1, pp. 15-20.
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