Abstract

Marilyn Massey continues to provide us with excellent materials which underscore the reality of theology’s “unfinished agenda” bequeathed from the nineteenth century. It is now almost trite to suggest that we must return to that critical and speculative agenda if we are to go beyond, even if always through, Neo-Orthodoxy’s protest. Affirmative nods come easily and abound. Rigorous executions of such advance are much harder to come by. Even those of us who share the religious and social sentiments of liberation theologies are often dismayed at the methodological confusion in which those sentiments are expressed.