Theologia

Some memorable thoughts from Ed Farley’s monumental work on theological education, Theologia:

“What is hell for the student (the pedagogical experience of an atomism of courses) is heaven for the scholarly specialist (the freedom and autonomy of specialized research and teaching).”

“The typical product of three years seminary study is not a theologically educated minister…. [T]he reward system for professional promotion and success is largely a matter of un- or anti- theological skills.”

“‘Theology’ has long since disappeared as the unity, subject matter, and end of clergy education and this disappearance is responsible more than anything else for the problematic character of that education as a course of study.”

Blogging Systematics

Patrik has just completed one of the the first systematic theologies to appear in the blogging world. His is a very interesting” theology of decline” for a “shrinking universe." The posts are summarised here.

Ben is also working on a very good theology series for beginners. Click here for the results thus far.

Weekend Fisher's systematics are centred on a love of God motif.

Relax already

"Don't work too hard," says the Pope.

History and Faith: A Guest Post

In A Little Exercise for Young Theologians Helmut Thielicke makes this statement:

“the ‘subject’ of theology, Jesus Christ, cannot only be regarded rightly if we are ready to meet Him on the plane where He is active, that is, within the Christian church... history reconstructed apart from faith cannot possibly be the foundation of faith…every theological effort is bound up with the act of faith itself.”

I have asked Adi Gibb, a PhD student at the University of Queensland, to offer commentary:

Helmut Thielicke reminds us that all intellectual, analytical and even theological explorations of Christianity are ultimately meaningless without an act of faith. If we attempt to seek meaning within Christianity based solely upon the capacities of human cognizance, ie, the limited parameters of human understanding, then we will, eventually and inevitably, hit a brick wall.

For the most part, the fundamental tenets of Christianity (e.g., the resurrection) are literally impossible within these parameters.

It is when one reaches the point of acknowledging the intellectual impossibility of these tenets, yet, through faith, makes a decision to accept their validity nonetheless, that one can begin to commit to the ideals of the religion as a whole.

It must be stated, however, that this should serve as a foundation stone only. The interpretation and application of faith in today's world, should, and indeed MUST, be predicated on the analysis of the Church within socio-political, historical and cultural contexts. This allows for an acceptance of truths while acknowledging the need for dynamism within the church to make it relevant and able to address the needs of today's believers.

So while historical analysis and theology can be deemed to be meaningless without faith, once that 'leap' has been taken, these intellectual processes are, I believe, vital to assisting us to lead a Christian life within one's own particular cultural context.

A Ghiloni (almost) wins the World Series of Poker!

My uncle, the fun-loving John Ghiloni from smallish Newark, Ohio, has come in 14^th place in the “World Series of Poker.” Under the bright lights of Las Vegas, and amidst a field of 1,100 competitors, he won $US14,000! (I have yet to receive word about how much he intends to send his favourite nephew.)

Congratulations Uncle John!

Now the spotlight turns to his son Jimmy who shares a gaming passion as celebrated on his unforgettable "Wall 'O Games."

‘Correct’ Christianity (3)

Fascinated as I am by Schleiermacher’s notion of being “falsely orthodox,” I thought this quote from Helmut Thielicke’s Little Exercise for Young Theologians was worth sharing:

“I don’t believe God is a fussy faultfinder in dealing with theological ideas. He who provides forgiveness for a sinful life will also surely be a generous judge of theological reflections. Even an orthodox theologian can be spiritually dead, while perhaps a heretic crawls on forbidden bypaths to sources of life.”

Orthodoxy, if there is such a thing, is no guarantee of the appropriateness of theological reflection. Good theology is contingent upon far more than doctrinal precision, accurate exegesis, or ecclesiastical conformity. In fact, it is conceivable that a theologian may actually have these in short supply and still be reckoned a good theologian. She may be conceived as correctly heterodox.

Good theology isn’t good simply because it is correct, but because it brings Goodness to bear upon the Badness and Brokenness of the human predicament.

There is a Line of Women

This week I'm starting a short two-part service series on women based on Luke 7. 36-50 and Luke 8.1-3. In both these services we will be singing John L. Bell's provocative and refreshing song, "There is a Line of Women."

Here is the text of that song:

THERE IS A LINE OF WOMEN

1. There is a line of women, extending back to Eve,
whose role in shaping history God only could conceive.
And though, through endless ages, their witness was repressed,
God valued and encouraged them through whom the world was blessed.

So sing a song of Sarah to laughter she gave birth;
and sing a song of Tamar who stood for women's worth;
and sing a song of Hannah who bargained with her Lord;
and sing a song of Mary who bore and bred God's Word.

2. There is a line of women who took on powerful men,
defying laws and scruples to let life live again.
And though, despite their triumph,
their stories stayed untold God kept their number growing, creative, strong and bold.

So sing a song of Shiprah with Puah at her hand,
engaged to kill male children they foiled the king's command.
And sing a song of Rahab who sheltered spies and lied;
and sing a song of Esther, preventing genocide.

3. There is a line of women who stood by Jesus' side,
who housed him while he ministered and held him when he died.
And though they claimed he'd risen their news was deemed suspect till Jesus stood among them, his womanly elect.

So sing a song of Anna who saw Christ's infant face;
and sing a song of Martha who gave him food and space;
and sing of all the Mary who heeded his requests,
and now at heaven's banquet are Jesus' fondest guests.

This song is sung to "The Seven Joys of Mary." However, my wife Jodie has written a very nice bit of music to go with the song as well.

'Correct' Christianity (2)

How can we be orthodox?

“I still haven’t found what I’m looking for.” Perhaps Dublin’s hippest rockers best describe the Christian theologian’s tension. She searches, occasionally happens upon clues, gets ever closer to an Answer, but never fully apprehends. Her small penlight never fully locates the origin of the True Light.

So can we even begin to study theology?

The president of one of America’s oldest seminaries put it this way: “ours is a walk of faith, not certainties.” He calls this Pilgrim Theology. The pilgrim is a hoper, a seeker, an inquirer.

Also reflecting on theological education, Max Stackhouse’s Apologia suggests that rather than taking orthodoxy as the starting point of theological education, study ought to begin with the possibility of orthodoxy. From this basis, learners test and refine various ideas hoping to bring them more in accord with this possibility.

Theological education has as its task the search for truth; not the mere impartation of certainties. More, theological education begins with our one certainty – Christ – all other words are tested against this one Correct Word.

'Correct' Christianity (1)

How important is orthodoxy?

Christianity faces a paradox in that it while must have some sort of clear criteria of what constitutes “correct Christianity,” there is no way to establish what that is. We know what we need, but we cannot have it. For Friedrich Schleiermacher “the concept of normative value” is important, but “cannot be reduced to fixed, immutable formulas…” (#108).

And though ol’ Freddy was very concerned with locating the “essence” of Christian faith and being “orthodox in all the major points of doctrine,” still he wanted to be flexible enough to “bring heterodox material into the process.”

That is, we must be theological Gumbies.

Introduction of allegedly deviant material maintains a sensible balance so that one is not “falsely orthodox.” A falsely orthodox position takes doctrinal innovation that is “mild and inevitable” and, in the name of meticulousness, has it destroyed. (#206-208).

Ultimately the “normative character” and “perfect purity” of Christianity exists nowhere but “in Christ alone.” Deviance will always and inevitably be found in all others – all dogmas, all doctrines, all theologies fall short of his natural perfection (#108).

NOTE: Numbers in parenthesis correspond with article numbers in the Brief Outline on the Study of Theology.

Power Point

PowerPoint failed at this Sunday’s church service. So we all went home. No computer, no church. No projected graphics, no worship.

No, we didn’t really go home, but perhaps we should have; “worshipping” was a struggle without our faithful Microsoft liturgy.

Lately, a number of theologically-minded church goers have been taking PowerPoint to task.

• Richard Lischer (via Kim Fabricius) muses, “What would Martin Luther King’s ‘I Have a Dream’ speech look like in PowerPoint?”
• Scott McKnight calls the use of Power Point “the transfer of the business model” to a non-business setting (McKnight is discussing the classroom but could just as easily be discussing the sanctuary).
• Ben Myers wonders if it might be “the worst liturgical invention.”
• And finally, the Christian Century (July 25) has a provocative article called “Power Pointless.” Among the article’s critiques is this one:

"Because PowerPoint has become central to worship in many churches, it is now common to find more technology experts than persons knowledgeable about liturgy involved in planning and leading worship. This is a trend that goes hand in hand with the church's general infatuation with corporate business models-as evidenced in recent years by the invention of a new breed of minister: the executive pastor armed with an M.Div. and an M.B.A. The co-opting of these models and practices is not an innocent borrowing that leaves the inherent assumptions and biases of the corporate world behind.

"And so questions beg to be asked. In regard to the increasing use of PowerPoint in churches of all shapes and sizes it is worth pondering: What understanding of the purpose of worship does it assume? What are the personal and communal tendencies it encourages? What sort of culture does it create? What kind of people does it produce? If Christians believe that the church and the worship it offers to Cod ought in some ways to counter the norms and practices of the surrounding culture, then what does it mean that after spending so much of our time each week in front of computer monitors, cell phones, and sports bar TVs, we come to church on Sunday and happily position ourselves in front of the biggest screen of all?"

Or as Edward Tufte says, “Power corrupts. PowerPoint corrupts absolutely.”

Contact Lenses

Elizabeth Schüssler Fiorenza opens her book But She Said with a poem by Audre Lorde. Here it is:

“Contact Lenses”

Lacking what they want to see
makes my eyes hungry
and eyes can feel
only pain.

Once I lived behind thick walls
of glass
and my eyes belonged
to a different ethic
timidly rubbing the edges
of whatever turned them on.
Seeing usually
was a matter of what was
in front of my eyes
matching what was
behind my brain.
Now my eyes have become
a part of me exposed
quick risky and open
to all the same dangers.

I see much
better now
and my eyes hurt.

Dogmatics and Ethics

While dividing Christianity into theory and practice might be done for the sake of conceptual analysis, such a division is not at the heart of Christian faith. Ideally and ultimately these two are one. Our being and doing are united. This is what Groome calls an “epistemic ontology.” In article #223 of his Brief Outline, Schleiermacher makes this case as well. Dogmatics and ethics, he says, are not essentially divided. Theology may even reach a stage where study can be imagined “apart from such a separation.”

“Neither the designations ‘theoretical’ and ‘practical’ nor the terms ‘faith-doctrine’ (Glaubenslehre) and ethics, or ‘moral doctrine’ (Sittenlehre), are fully adequate. For the rules of the Christian life are also theoretical propositions, as developments of the Christian concept of the good; and they are also faith-propositions, statements of faith, no less than those which are dogmatic proper, since they too have to do with the same Christian religious self-consciousness, only in its particular manifestation as motivation.”

Christians helping Muslims to become...Muslims

Thomas Groome suggests a “shared Christian praxis” approach to evangelism that is “totally free of any manipulation, coercion, or argument for agreement…” Implied by this is inviting a non-Christian to become a better follower of their faith. The Christian evangelist is advised that

if a person was reared in another rich tradition but has become lax in practicing their faith, then the evangelizer will be eminently ‘successful’ if the person chooses to turn more self-consciously to God by renewing commitment to this or her own religions tradition. (Surely God also uses Christian evangelizers to help people become better Jews, Moslems, Buddhists, etc. or simply ‘better people.’)

This reminds me of a story Marcus Borg tells about a Christian going to visit the Dali Lama. The Buddhist leader advised the Christian to not become Buddhist but to follow his own tradition more deeply and more faithfully.

What do you think? Can the religious traditions practice a non-competitive sort of evangelism?

-- Thomas Groome, Sharing Faith, 336

Mario's

Each Friday is Mexican Food Day for Felicia at San Diego Daily Photo. This week she returned to Heaven for a taste of their heaping carne asada tacos.

This is not Felica's first trip to Mario's de la Mesa; you can check out her previous meals here.

The Vatican on Fundamentalists

The Vatican’s 1993 statement “The Interpretation of the Bible in the Church” (by the Pontifical Biblical Commission) is good reading, especially the section on Fundamentalist Interpretation. In a statement prefaced by Cardinal Ratzinger, the PBC says this:

“The fundamentalist approach is dangerous, for it is attractive to people who look to the Bible for ready answers to the problems of life. It can deceive these people, offering them interpretations that are pious but illusory, instead of telling them that the Bible does not necessarily contain an immediate answer to each and every problem. Without saying as much in so many words, fundamentalism actually invites people to a kind of intellectual suicide. It injects into life a false certitude, for it unwittingly confuses the divine substance of the biblical message with what are in fact its human limitations.”

Go here for the whole document and at least read the section on "Fundamentalist Interpretation. "

Make Mary Male?

Simon Peter said to them, "Make Mary leave us, for females don't deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."

-- From The Gospel of Thomas, v. 114

Quote of the Day

"Scholarship is all about me; about what I'm publishing. And unfortunately not a whole lot about the Kingdom."

-- Mark Strauss, May 14, 2001

Job Opening

The University of Otago (New Zealand) has a full-time opening for a lecturer in religious studies and theology. For more details click here.

Tongues

Richard, an ex-Pentecostal, has some good practical reflections on speaking in tongues. There's a funny comic too!

Two Years

Today marks two years I have lived in Australia. It's been an eventful two years. New baby...new job...new house...new denomination...new degree program...

All in all, it has been a tough but rewarding time. While the USA is still my "place," this place isn't so bad.

Aussie, Aussie, Aussie, Oi, Oi, Oi!

Middle-Class Theology (4)

“Winning Isn’t the Only Thing”

Over a decade ago my friend Sam preached a sermon that I have yet to forget: “Jesus is for Losers.” Losing is not a middle-class value. The suburbs are for those who have won the rat race, climbed the corporate ladder, and triumphed life’s challenges. We drive fast cars, work in successful careers, and enrol our kids’ in award-winning schools.

It is to this drunk-on-triumph ethos that a middle-class theology must address itself.

The message this theology must articulate is one of human finitude, failure, incompleteness, brokenness, and loss. It is the message of sin. Depravity. Losing. Crucifixion. Jesus is for Losers. Sam’s sermon was not dissimilar to Jesus': "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance" (Mark 2.17).

This theme was expressed in 1979 by Carnegie Calian, professor of theology at Pittsburgh Theological Seminary in his article “Theologizing in a Win/Lose Culture." Below are some excerpts that are well-worth reading.

“We need to be aware of the organic relationship between crucifixion and resurrection. We are usually more comfortable with theologies of hope, victory and glory than with theologies of failure, oppression and suffering. We want a triumphant faith. As a consequence we fail to perceive the positive or redemptive side of failure. Recent theologizing on liberation and viewing “theology from below” has sought to be a corrective on this point, but such theologizing has often taken the form of a crusade, interested more in praxis and ideological change than in the restoration of wholeness to Christian thought. This latter emphasis is my concern; any single “theology of . . .” (including a theology of failure) is too limiting to the Christian enterprise. What is needed is a Christian frame of reference that incorporates failure along with forgiveness, liberation and fulfilment.”

“The confession of sins in the church’s liturgy is not a pro forma exercise. It is a confession of human failings, helping us to maintain our perspective. God does not expect perfection, nor does he demand winners. When sin is taken seriously, the burden of perfectionism is removed. God knows that we are not perfect; everyone’s life is tainted with failure.”

“Original sin informs us that there are no absolute victories. Every win is tainted by failure. Self-respect and self-esteem from a Christian perspective are not based on successes in society. Our worth is measured by the quality of our relationships with God and each other. From the biblical perspective, any victory at the price of a broken relationship is really a loss. To understand this concept is to be liberated from the win/lose structures of our culture... Theologically and biblically there are no winners, only redeemed sinners. Unlike our secular culture, which rushes to anoint its winners during their lifetime, the church declares its saints posthumously, many years later. The church is aware that its saints are simply sinners revised and edited.”

“Ours is a win/lose culture: the ethos of our society invites, motivates and encourages us -- especially if we are middle-class -- to be winners in life…If this is the prevailing attitude of our culture, some questions need to be raised:… Is there a positive or redemptive side to failure?...What does the cross offer, to a win/lose culture?”

“The hope for success and the fear of failure are perhaps the two greatest burdens middle-class Americans carry on their shoulders.”

Read the entire article here.

Also read my other "award-winning" articles:

Middle-Class Theology (1)

Middle-Class Theology (2)

Middle-Class Theology (3)