Public Ecclesiology

In 1960, John F. Kennedy, expressed the American way of dividing religion from politics in his address to the Houston Ministerial Association: ’I do not speak for my church on public matters — and the church does not speak for me.’ This exemplifies how Christian communities, and especially the Roman Catholic Church, have become increasingly public. In the end of the twentieth century, voices were heard for a need of an ecclesiology for a public church. An important landmark was the fall of the Soviet Union, when various Eastern Christian communities found themselves in the post-Soviet context. While religion was previously denied entrance to the public square, it suddenly could re-enter it, engaging with secular society and expressing opinions on political questions. This created a need to understand how to relate to res publica, the public order that surrounds and includes people of faith. The course gives historical and theological views of how the question of res publica has been dealt with since the 60’s, and the importance of the changed paradigm in the end of the 80’s – beginning of the 90’s. The course will exemplify and critically explain how various theories of public ecclesiology have emerged in the end of the twentieth and continue to evolve in the beginning of the twenty-first century.

Efter kursen förväntas studenten:

  • be able to demonstrate an in-depth understanding of how public theology and ecclesiology have developed;
  • display advanced insight in various theories of public theology and public ecclesiology;
  • demonstrate the capability of connecting ecclesiology with democracy;
  • reflect critically on various models of public ecclesiology.

An Eerdmans Reader in Contemporary Political Theology. Edited by William T Cavanaugh, Jeffrey W Bailey, and Craig Hovey, Grand Rapids, MI: Eerdmans, 2012 (800 pp.).

D’Costa, Gavin (2005). Theology in the Public Square. Church, Academy and Nation. Oxford, UK: Blackwell Publishing (218 pp.).

Džalto, Davor (2013). “Nationalism, Statism, and Orthodoxy”, in St Vladimir’s Theological Quarterly 57:3-4 (2013), pp. 503-523.

Hansen, Len (ed.) (2007). Christian in Public. Aims, Methodologies and Issues in Public Theology. Stellenbosch, South Africa: African Sun Media (299 pp.).

Hovorun, Cyril (2015). “Church–State Relations: Dilemmas of Human Freedom and Coercion”, in The Expository Times, volume 126 (10), pp. 369-474.

Hovorun, Cyril (2017). “Ethnophyletism, Phyletism, and the Pan-Orthodox Council”, in Wheel Journal 2017.

Hovorun, Cyril (2016). “Ideology and religion”, in Kyiv–Mohyla Humanities Journal 3 (2016), pp. 23–25. Kyiv, Ukraine: National University of Kyiv–Mohyla Academy.

Long, D. Stephen (2003). Divine Economy. Theology and the Market. London & New York: Routledge (270 pp.).

Mitralexis, Sotiris (2018). “On Recent Developments in Scholarly engagement with (the possibility of an) Orthodox Political theology”, in Political Theology, volume 19, issue 3 (2018), pp. 247–260.

Payne, Daniel Paul (2017). “Towards an Orthodox Understanding of Religious Freedom: An Exploration of Theological Resources for Engaging Religious Pluralism”, in Journal of Church and State, volume 59, issue 4, Autumn 2017, pp. 608-625.

Stackhouse, Max L. (2004). “Civil Religion, Political Theology and Public Theology: What’s the Difference?.” Political Theology 5, no. 3: 275–93.

Stoeckl, Kristina & Gabriel, Ingeborg & Papanikolaou, Aristotle (ed.) (2017). Political Theologies in Orthodox Christianity. Common Challenges – Divergent Positions. London & New York: Bloomsbury T&T Clark (310 pp.).

Webb, Willie James (2008). The Way Out of Darkness. Vital Public Theology. Bloomington, IN: AuthorHouse (164 pp.).

Williams, Rowan (2012). Faith in the Public Square. London, UK: Bloomsbury Publishing (326 pp.).

The litterature required for the course may change.

Kurslitteraturen reviderades senast 20 oktober 2020.

Schemat finns tillgängligt senast en månad innan kursen startar. Vi rekommenderar inte att du skriver ut schemat eftersom vissa ändringar kan ske.

Öppna schemat

Cyril Hovorun

Professsor, archimandrite


Davor Džalto



Adriana Bara




A = Framstående, B = Mycket bra, C = Bra, D = Tillfredsställande, E = Tillräcklig, Fx = Otillräcklig, komplettering möjlig, F = Otillräcklig


  • Hemtentamen
  • PM
  • Seminarier

Godkända kurser för en kandidatexamen i teologi/religionsvetenskap, 180 hp, där minst 150 hp utgörs av teologi/religionsvetenskap eller motsvarande. Dessutom kunskaper i engelska motsvarande kraven för grundläggande behörighet.

Completion of a course requires a minimum of 80% attendance at lectures and 100% attendance at seminars/group work and other assignments. Absence beyond that can be compensated by supplementing assignment(s) if the instructor finds it possible. In case of an absence of 50% or more, the course is considered as interrupted, even if assignments have been completed.

If a student due to disability has a decision from the EHS on special pedagogical support, the examiner shall, if necessary, adapt the examination and conduct the examination in an alternative way.

Fastställd av Ämnesföreträdarkollegiet vid Enskilda Högskolan Stockholm den 18 december 2019.