Given that preaching is the primary mode of public theological discourse for most Christian ministers, an intellectual virtue of verbal restraint is required when practicing public theology and it is wise to address t...Given that preaching is the primary mode of public theological discourse for most Christian ministers, an intellectual virtue of verbal restraint is required when practicing public theology and it is wise to address the ways that homilies can shepherd public discourse practices. A theology of rhetoric includes the homilist＇s moral purpose. Homilies either enhance public discourse or pervert it. This essay sketches a pattern of sermon movement that respects the logic operative in public theology, given the social context of America. Homilies can help cultivate the pastoral care of public rhetoric by modeling discourse that nurtures the politics of accountability. While many call for a public ethos where divergent moral voices engage each other in highly contested arenas, a precondition to practicing effective public theology requires that one exercises discourse in a way that respects the social limits on the free exercise of religion. It is important that a public theology of rhetoric clarifies the original social agreement for acceptable religious discourse in the public arena. Homiletics, as a dimension of practical theology, can teach preachers methods of pastoral care for public discourse. The social agreement in liberal democracies to contain the combative nature of religious discourse assumes a logic that is circumscribed by commitments to （1） religious pluralism, （2） theological agnosticism, and （3） epistemological pragmatism. Here we propose that a sermon＇s form, which implicitly touches upon these commitments, can tap into the basic modes of persuasion in secular liberal societies. This respects the moral purposes previously agreed upon and expected of partisans during highly contestable times. This calls for incarnational humility on the part of the Christian public theologian and it guides her/his practice.展开更多
Democratic private schools in Israel are a part of the neo-liberal discourse. They champion the dialogic philosophy associated with its most prominent advocates--Martin Buber, Emmanuel Levinas---together with Paulo Fr...Democratic private schools in Israel are a part of the neo-liberal discourse. They champion the dialogic philosophy associated with its most prominent advocates--Martin Buber, Emmanuel Levinas---together with Paulo Freire＇s critical pedagogy, the humanistic psychology propounded by Carl Rogers, Nel Noddings＇s pedagogy of care and concern, and even Gadamer＇s integrative hermeneutic perspective. Democratic schools form one of the greatest challenges to State education and most vocal and active critique of the focus conservative education places on exams and achievement. This article describes the dual discourse connected to the schools. The first is the inner dialogical, which is devoted to student freedom and progress, the child being placed at the center. The second is the exterior discourse, which represents the school as a place of counter-education that provides personal and group development and comprises a site of liberty and choice. The schools in Israel are described as test case and indicating the existence of a sophisticated form of deception via the use of alluring terminology. The democratic private schools should be recognized for what they really are--agents of commodification that undermine democracy rather than enhance it.展开更多
文摘Given that preaching is the primary mode of public theological discourse for most Christian ministers, an intellectual virtue of verbal restraint is required when practicing public theology and it is wise to address the ways that homilies can shepherd public discourse practices. A theology of rhetoric includes the homilist＇s moral purpose. Homilies either enhance public discourse or pervert it. This essay sketches a pattern of sermon movement that respects the logic operative in public theology, given the social context of America. Homilies can help cultivate the pastoral care of public rhetoric by modeling discourse that nurtures the politics of accountability. While many call for a public ethos where divergent moral voices engage each other in highly contested arenas, a precondition to practicing effective public theology requires that one exercises discourse in a way that respects the social limits on the free exercise of religion. It is important that a public theology of rhetoric clarifies the original social agreement for acceptable religious discourse in the public arena. Homiletics, as a dimension of practical theology, can teach preachers methods of pastoral care for public discourse. The social agreement in liberal democracies to contain the combative nature of religious discourse assumes a logic that is circumscribed by commitments to （1） religious pluralism, （2） theological agnosticism, and （3） epistemological pragmatism. Here we propose that a sermon＇s form, which implicitly touches upon these commitments, can tap into the basic modes of persuasion in secular liberal societies. This respects the moral purposes previously agreed upon and expected of partisans during highly contestable times. This calls for incarnational humility on the part of the Christian public theologian and it guides her/his practice.
文摘Democratic private schools in Israel are a part of the neo-liberal discourse. They champion the dialogic philosophy associated with its most prominent advocates--Martin Buber, Emmanuel Levinas---together with Paulo Freire＇s critical pedagogy, the humanistic psychology propounded by Carl Rogers, Nel Noddings＇s pedagogy of care and concern, and even Gadamer＇s integrative hermeneutic perspective. Democratic schools form one of the greatest challenges to State education and most vocal and active critique of the focus conservative education places on exams and achievement. This article describes the dual discourse connected to the schools. The first is the inner dialogical, which is devoted to student freedom and progress, the child being placed at the center. The second is the exterior discourse, which represents the school as a place of counter-education that provides personal and group development and comprises a site of liberty and choice. The schools in Israel are described as test case and indicating the existence of a sophisticated form of deception via the use of alluring terminology. The democratic private schools should be recognized for what they really are--agents of commodification that undermine democracy rather than enhance it.
