Corporate Theological Refelection

Corporate theological reflection is how different communities use reflection to construct their own identities. Graham, Walton and Ward suggest communities choose an aspect of their identity as a tool for theological reflection. By applying a feature of our identity to a question relevant to today’s society, we are able to establish a theological answer to the topic being analysed.

              ‘List the ways in which it would be better if women dominated social and political life.’

Therefore, when reflecting on this question theologically, it would be best to find an aspect of one’s own identity. Using being female as an aspect to addressing the question it is evident that throughout the past, it has been predominantly a patriarchal society.

As mentioned by Greaves women have received an historical legacy of discrimination and neglect. He then goes onto explain how:

               ‘Women have struggled with their Christianity and gender issues and come to the conclusion                 that the former is irrevocably permeated by patriarchal attitudes and structures, and therefore i              irredeemable.’

Greaves reflects upon how the church has allowed men to have a dominating position within the structure of the church system. Even looking at God as a theological theme, it is evident that women have been given a lesser position in society than men, which proves Greaves thesis to be an accurate interpretation:

              ‘Your desire will be for you husband, and he will rule over you.’ Genesis 3:16

This shows how it is Gods will that men should play the dominant position in the hierarchy. It is our duty, as women to respect our husbands, and ensure that their needs are met. Also we should remain at home and raise our children, whilst our husbands go out to work/ help rule over society and politics. Thus women should not be able to dominate society as they should be the domineering figure in the home; to ensure that the children are raised, as well as the husbands looked after.

Greaves shows how it was Eve’s temptation and disobedience to God’s command that leads to their expulsion from the Garden of Eden and the presence of God. His thesis is exemplified by Furlong:

              ‘... the most fundamental of Christian stereotypes is the stereotype of Eve- woman as incurable treacherous.’

Through the betrayal of the first woman (Eve) throughout history this disloyalty has laid in the minds of many men, it has only been since the 1960’s that feminist movements and women’s rights began to make a change. With more rights within society, women are now involved within politics and church roles. Yet, the question of whether or not society is equal still exists. If we are equal why is it that men are paid more for the same jobs as women? The answer to this is that although women have been given more rights, many still see women as the lesser gender.

Even within the arts, the song ‘It’s a Man’s World’ highlights that man has achieved a patriarchal society and yet ‘it wouldn’t be nothing without a woman or a girl.’ Reaffirming how important it is for both sexes to be involved within society.

An example of corporate theological reflection includes women as subject. It is for that reason that we reflect on women’s rights/ the history of women in society within communal groups in order to establish a clear understanding of theological reflection by including the theological themes mentioned in McGraths contents page.

Telling God's Story

Canonical narrative theology is the idea that our identity is shaped by the traditional Christian story of the incarnation, the passion and the resurrection. By referring to the bible, more specifically the gospels, we are able to shape our lives around that of the accounts of Jesus’ life.

Graham, Walton and Wards’ definition of canonical narrative is:

 ‘Narratives of Jesus’ words and actions are taken as the key to interpreting… the unfolding events of human history… a challenge facing Christians is to pattern their own lives in conformity with this great drama.’

Here the authors show how canonical theology, (the gospel accounts), can teach us about our past and show us our future. Through following living the path of life that Jesus took, Christians are able to construct their own identities.
 

St Francis of Assisi imitated the life of Jesus of Nazareth, through applying Jesus’ teachings to his own life. He created the Franciscan order and the Rule of St Francis, which demonstrates an example of a canonical account. By showing biblical references and translating them into rules for the order to follow:

 ‘Let them love one another, as the Lord says. This is my commandment, that you love one another as I have loved you.’

This is one of St Francis rules and is taken from Luke 17:10 but translated into a more plausible rule that can be applied to today’s society. His rules are canonical as they establish a way of living for the monks in his order by turning the word of God (the bible) into a rule that shows how to live well.  

Barth (a colleague of Bonheoffer) believes the creation of separate communities is as a result of canonical theology. Evident in Bonheoffer’s work as he too questions: ‘What does it mean to be a Christian in a world without a religious faith?’ Barth attempts to answer this by explaining Christianity to be a faith that enables people to critically separate themselves from society. By doing this we can see an overall perspective of the civilization we live in and compare it to Christian doctrine that helps us to live justly. Barth concludes that by following Christianity it becomes possible to resist the social and political norms of the day. Using canonical narrative we can separate ourselves from societ and identify our true Christian identities.

Other theologians such as Hauverous talks of a community (church) that shapes the character/person we are, and how these traits drive our ethical behaviour. Painting a picture of a church that welcomes everyone, unlike the society in which we live. A major problem with his theory is the lack of the wonderful church he describes, as there are scarce if any churches who are not sexist/homophobic. Evident in the way that women are restricted in the roles they have in church. Nowadays some still disagree with women becoming vicars.

Thus, by discussing the thesis of each theologian it is apparent that ‘canonical narrative theology in its extreme form is ideals that are unattainable.’ This is as the world in which we live is completely different to the world in which Jesus of Nazareth lived; the two worlds are incompatible with one another.

Speaking in Parables

The term speaking in parables refers to narrative theology. It uses the relationship between storytelling, literature and theology to understand our lives and our reality. Likewise, Sallie McFague explains how metaphors are used within narrative theology to enable the process of grasping our lives and our own identity.

Narrative theology as explained by Graham, Walton and Ward recognises that it is almost impossible to speak the truth. Instead we end up telling stories to form our identities and to find out who we are. It is based on the idea that we tell our own stories to become more truthful. For example, the narrative shows how the truth about God is not philosophical but is the stories conveyed about God within the Bible and other Christian doctrines.

A key part of the language employed within Narrative theology (storytelling) is the metaphor. They are not to be taken literally but they convey meanings we need to understand. McFague, explains how ‘metaphorical theology is indigenous to Christianity.’ This shows how metaphors began within Christianity. She goes on to mention how they are expressed in language by explaining they see one thing as something else, for example ‘this’ is ‘that’. Using metaphors help to explain a lesser known event/ object by using the better known as a way of speaking, they are constantly speaking about the great un-known’s to try and make light of them.

Speaking in Parables is a type of narrative theology; it is both constructive and canonical, meaning that it is useful in giving advice and criticism. It explains how stories are fundamental to understanding our lives and the world in which we live. They allow us to think further about the difficult, the mysterious and the divine in the world.

Jesus’ parables are stories which something of the divine is communicated by speaking about the ordinary. McFague explains how ‘metaphorical theology starts with the parables of Jesus and with Jesus as a parable of God’. This explains how we can relate the divine to the ordinary by using stories to convey this point across, by comparing both stories of the divine and of the ordinary.

The Narrative uses storytelling to make truthful our own lives and our own identities. Moreover, linguistic techniques used such as metaphors aid the process of making clear concepts that are less recognized by explaining further the best recognised subject.

'Theology by Heart': The Living Human Document

Another method of theological reflection is ‘Theology by heart’; this enables us to look further into how we shape ourselves through the building of a strong and intimate relationship with God. By examining three texts from Augustine of Hippo and C.S.Lewis it is possible to interpret how others describe their relationship with God and how it has shaped their lives and their identity.

Graham, Walton and Ward explains how Theology by Heart is about the nature of God and the impact of God on people and their lives. Reflection allows us to reflect upon ourselves, and on our experiences of God to form our own identity. Through applying journal-writing, personal letters, spiritual writing and other forms of creative writing as a means to ‘turn-life-into-text’. These texts are described as ‘Living human documents’ as they depict peoples personal experiences with God throughout their lives. These documents can be analysed and read to help understand the nature of God.

James shows the initial principle of Theology by Heart: ‘I do believe that feeling is the deeper source of religion, and that philosophical and the theological formulas are secondary products, like translations of a text into another tongue.’ Thus reflection does not begin with philosophy or doctrines instead it sparks with our feelings and experiences in life. It is not an academic subject as such but more of an intimate and emotional reflection upon our lives and encounters with God.

This principle is mirrored in Wesley’s public spiritual journal. Whose ‘heart strangely warmed’ by his experience with God. His trust in Christ led to him being saved from the law of sin and death, as God gives peacefulness on assurance by salvation. His journal relayed his life, thoughts and his own theological reflection upon his relationship with God.  Likewise, Rack explains

‘Despite their stress on practical piety and the religion of the heart rather than mere theological correctness as regards the doctrines of grace and faith it is not surprising that the Moravians should have stressed that salvation cannot come by ‘works’ but only faith.’

This implies that religion should remain in the heart and be built upon our own experiences rather than looking at whether or not the doctrines display any truth within them. We can only fully understand theological reflection by looking at our own faith rather than the written work of doctrines.

Forming our own identity we ask all kinds of theological questions such as who are we?/ am I supposed to be the person God wants me to be? Reflecting critically on our own personal identity, we often ask ourselves how do I picture myself? Yet the majority of us are concerned with impostership, making us form an identity to protect ourselves. However, the concept of theology being based on forming our own identity creates criticism such as the notion of pietism which shows that theology that concerns itself with the self does not focus on political/social justice. Some consider this method of theology as self-centred ad self-obsessed.

Theology by Heart is the method used to find our own identity through our experiences in life by using creative writing to reflect upon them.

Different Methods of Theology?

By reviewing the introduction in ‘Theological Reflection: Methods’ by Graham, Walton and Ward we are able to develop further our connotations of ‘What is theology?’ Looking further into the subject it is evident that there are various forms.

The book explains the historical development of theology as a progression. Referring to the term ‘Applied Theology’ it is a process not a product; you begin with your own beliefs, and whilst going through life you apply these beliefs to each situation. An umbrella term best describes this branch of theology as all theology is practical as it rises from and is shaped by practice.

‘Practical Theology’ is described by Charry as three key tasks:
     1. Theology informs the process that enables the formation of character.
     2. Theology assists in building and maintaining the community of faith.
     3. Theology enables the relating of the faith-community’s own communal identity to the      surrounding culture and the communication of the faith to the wider world.
These demonstrate that the formation and building of a communal identity as well as culture can enable us to conduct ‘Theological Reflection’ which seeks to promote ‘talk about God’ in ways that incorporate all three tasks listed.

The historical development of theology refers to how over the ages theology has developed. Showing how theology has come from a loose gathering of people to an institutional form with members and committees. In the 20^thc.  theologians became experts in counselling as they were attracted to different theological ideas. Thus theology shifted to reflection and reflective practitioners.

The book seeks to define theology as reflection on experiences. ‘Theological Reflection’ is a more dynamic process as it gathers both practical examples and church teachings and combines them together, i.e. The Nature of the Church might come from other communities outside of the church. This can be applied to examples such as a football team, which has similarities with the church regarding the importance of the team/ God to the supporters/ followers who make it their business to learn everything there is to know about the club/ church.

Theology seeks to answer questions that are driven by the context. Contextual theology refers to all theology. As ‘Theological Reflection’ is a process consequently all theology emerges from a concept:
    · Shaped by the thought forms of era.
    · Seeks to tackle immediate and contemporary problems.
Contextual theology recognizes the place and importance of the situation/context.

In order to understand the diversity of theology the book splits theology up into different sections:
   1. Theology by Heart
   2. Speaking in Parables
   3. Telling Gods story
   4. Writing the Body of Christ
   5. Speaking of God in public
   6. Theology-In-Action
   7. Theology in the Vernacular

Entwined with these topics are our own religious experiences. The letter from Bonheoffer tackles some of the sections from above as well as some of McGraths contents page. Highlighting an example of contextual theology he explains the new context for Christianity in war time. As well as questioning his own faith in a secular society, just because we live amongst atheists does that mean we too should have no faith?

Therefore each distinction is governed by life and dilemmas in life. Life and Theology is the same thing anything in-between in artificial.

What is Theology?

Investigating definitions of Theology is not easy, especially when there are various accounts and resources available. With the internet and books at people’s disposal it is not surprising that so many meanings are floating around.

Analysing Wikipedia’s entry on theology it is evident that the definitions given are vague and confusing: ‘the Latin equivalent, theologia, as reasoning or discussion’ Reading you become puzzled as to the meaning of Theology; unclear in explaining the term through its history. This is not a beneficial source in determining a clear and precise definition. A better tool for an established meaning is to look at professors’ of Theology works.

McGraths classification of theology is an evangelical view; theology is ‘talk about God’. Whilst Christian theology is ‘talk about God’ from a Christian perspective. Persistent that theology is predominately for Christians he goes on to explain:
 

‘Christians have quite distinct ideas about who God is and what God is like… these are expressed in the bible, which all Christians regard as being of immense importance to matters of faith.’

Written by a professor of theology as opposed to somebody with little understanding of the topic, McGraths definition is precise and simple to understand.

His contents page in ‘Theology the Basics’ gives a sense of what theologians discuss when reflecting theologically. His contents page lists nine aspects of theology:
·         Faith
·         God
·         Creation
·         Jesus
·         Salvation
·         Trinity
·         Church
·         Sacraments
·         Heaven
These nine aspects enable us to define theology by the principle that theology contains all of the above elements. To create a definition we should study them in greater detail.

Ford’s outline of theology is ‘at its broadest is thinking about questions raised by and about the religions.’ Thus questioning why religions are so controversial and so important to so many people that they will fight, suffer and make enormous sacrifices when they see it at stake? The answer to this unification when religion faces times of crisis is a more liberal approach, that shows theology as a part of society and life that goes beyond the churches.

Modern day media also shows theology in various ways. Through the Simpsons we are able to establish connections with theology and the media. In the storylines the production incorporates aspects of McGraths contents page which shows a sense of what theology is about:
·         Church- You have to go to church each Sunday in order to be a good Christian
·         Faith- the storyline examines the nature of faith, for example if we were to not attend church weekly does that mean we have lost our faith?
·         God- Stereotypically God is shown as an old man with a beard; there is no proof that God is male or that he has a beard, so why is it that the media are determined to stereotype the image of God.

The episodes aspect of theology was shown to question the nature of God for the viewer to decide for themselves who/what God is to them.

Throughout the lecture we were shown different views and different definitions as to What theology is, in which we can now answer, theology is a broad subject that is not just limited to Christianity but can be examined with other secular views in mind.