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	<title>Krisis &#38; Praxis &#187; Covenant Theology/Philosophy</title>
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	<description>To Understand Truth and to Attain the True</description>
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		<title>Image of God and Human Personhood</title>
		<link>http://www.krisispraxis.com/archives/2007/05/image-of-god-and-human-personhood/</link>
		<comments>http://www.krisispraxis.com/archives/2007/05/image-of-god-and-human-personhood/#comments</comments>
		<pubDate>Sat, 05 May 2007 08:42:50 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Covenant Theology/Philosophy]]></category>
		<category><![CDATA[Theological Issues]]></category>

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		<description><![CDATA[The image of God becomes most evident in the unique human capacity to respond to Godâ€™s offer of covenant relationship. To echo Robert Jenson, human distinctiveness is simply that we are related to God as his conversational counterpart. Because God speaks to us, we know he is personal. As we answer him, we too are personal.]]></description>
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		<title>Covenant and Democratic Consensus in Pluralistic Society</title>
		<link>http://www.krisispraxis.com/archives/2006/04/covenant-and-democratic-consensus-in-pluralistic-society/</link>
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		<pubDate>Tue, 11 Apr 2006 16:36:48 +0000</pubDate>
		<dc:creator>Kam Weng</dc:creator>
				<category><![CDATA[Covenant Theology/Philosophy]]></category>

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		<description><![CDATA[How can the covenant principle be extended to wider society that is pluralistic in nature? In this regard, a covenant way of life demands participation in building of democratic consensus in modern democratic societies. That is to say, the challenge of any covenant religious community is to nurture citizens who are able to transcend their religious and ethical framework and adopt what Hannah Arendt calls â€˜enlarged mentalityâ€™ or â€˜representative thinkingâ€™. Seyla Benhabib describes this as â€œthe capacity to represent to oneself the multiplicity of viewpoints, the variety of perspectives, the layers of meaning which constitute a situation.â€? In other words, good and acceptable moral judgments arise from an exercise of reversibility of perspective either by actually listening to all involved or by representing to ourselves imaginatively the many perspectives of those involved.]]></description>
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