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The What, Why, and How of Public Theology

Jonathan Darville | November 13, 2024
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EDITOR'S NOTE

This article is a part of our series, The Way of Christ in Politics and the Public Square.

What?

Public theology is about God’s sovereignty exercised through human agency for God’s glory in public life.

One way to understand public theology is by asking and answering the following question: what is the scope of Jesus’ jurisdiction? Does Jesus’ jurisdiction stop at the front or back door of the church, or does it extend out over the whole of creation and all of culture? According to Jesus, “all authority in heaven and on earth” (Matthew 28:18) has been given to him. In other words, Jesus’ jurisdiction is unlimited; it encompasses the whole of our private and public lives, which means that the will of Jesus is to be done in the halls of our schools and governments just as much as in the halls of our homes and hearts. Jesus is Lord of the boardroom, the bedroom, the billiard hall, the voting booth, and the breakfast table. He is the rightful ruler of every individual, institution, and nation (Psalm 2:8).

The Bible is, therefore, not just for Sundays and private devotions—although it certainly is for those things—but is also for public life. God intended for biblical principles to be every society’s organizing and governing principles. As Matthew Kaemingk writes, “Public theologians hold that both Scripture and theology carry with them public value, authority, and consequences.” General revelation is necessary but insufficient for the proper ordering of society. Society needs the Bible. Nations need the church to graciously take what we hear preached on Sundays into our work in and for the world.

If all things are under Christ’s authority and have been reconciled to God by Christ’s sacrifice, then Christ’s people are obligated to work to see all things operate according to His will.

So, public theology is the study of how we bring the wisdom of God’s Word to bear on our ways in the world in everything from economics to government, media, sport, art, science, and business. In other words, it’s the discipline that examines societal and cultural devotion to God.

Why?

Public theology ultimately aims for the establishment of a godlier civilization. We do public theology to clarify how we are to be obedient to God as a society and nation. The Fall didn’t just break and corrupt creatures and creation; it also corrupted culture. Sin wreaks havoc on societal systems, policies, and practices. Every societal institution in every nation on the planet is, therefore, in need of God’s sanctifying grace.

If all things are under Christ’s authority (Matthew 28:18) and have been reconciled to God by Christ’s sacrifice (Colossians 1:20), then Christ’s people are obligated to work to see all things operate according to His will. In other words, we are called to both the ministry of relational reconciliation (evangelism) and the ministry of cultural restoration (justice and mercy). The success of evangelizing the world and reforming society belongs to God. We are simply called to be obedient. And when we are obedient, history shows that personal and societal reformation is not only possible, but they are partially attainable prior to the consummation of the kingdom of God at Christ’s return.

For example, because of Christians empowered by the Spirit, we have societal goods such as human rights, charities, hospitals, and public schools. Consider an organization like the International Justice Mission (IJM). They help build functioning justice systems and rescue people from human trafficking. So, public theology certainly makes a difference. It isn’t the difference between living in a dystopia and a utopia, but it is the difference between living in Pottersville and Bedford Falls or between living in North Korea and South Korea. Indeed, the pursuit of a more just social order is not only worth it, it is imperative, especially for the marginalized of society.

How?

Doing public theology well starts with the recognition that in our pursuit of a godlier society:

  1. We are not called to overpower society with force but to persuade society with the beauty of truth and goodness (even our critiques should be persuasive).
  2. We must contextualize our efforts by listening first to those in the communities we seek to serve.
  3. We need to partner with people who have subject matter and domain-specific expertise regarding the industries, systems, policies, and practices we pray will be reformed, and.
  4. We need to humbly acknowledge that change takes time, prayer, and holy effort on the part of communities of saints (i.e., public theology is a team sport).

To that end, Scripture and church history serve as our best guides to doing public theology well. We can and should learn from and emulate people like Joseph, Esther, Daniel, Amos, and Zacchaeus, as well as William Wilberforce, Hannah More, Pandita Ramabai, and Jackie Robinson.

Conclusion

Matthew Kaemingk says that the Protestant Reformers’ “constant call for public reform came from a core Reformed conviction: God alone, not the king, was sovereign over the public order, and the Holy Scriptures were a trustworthy guide to its renewal and reformation.” May we, as God’s people, seek, in the power of the Holy Spirit, to reform our society according to the Holy Scriptures.

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Matthew Kaemingk, “Toward a Reformed Public Theology,” in Reformed Public Theology: A Global Vision for Life in the World, ed. Matthew Kaemingk (Grand Rapids: Baker Academic, 2021).

Alvin Schmidt, How Christianity Changed the World (Grand Rapids: Zondervan, 2004).

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Jonathan Darville

Jono Darville is a former Global Master Trainer with The Center for Leadership Studies and Co-Leader of the New York branch of Models for Christ (an international non-profit bringing the gospel to the fashion industry). Due to a decade-plus long battle with chronic illness, Jono almost lost his life in 2017. After spending a number of years bed-bound, God graciously intervened in 2020, using UNC Hospital to restore Jono’s health. Jono is now finishing an M.A. in the Philosophy of Religion at SEBTS, while serving as a Ruling Elder and Youth Director at Peace Church in Cary, NC. He and his wife, Jillian, have one son, Jono Jr.

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Jonathan Darville

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