What is theological reflection? One branch of theology which takes context and experience seriously is Theological Reflection. For decades, this approach to theology has been widely accepted as an essential part of the ministerial training to people preparing for Christian ministries.
Probably the most important element to emerge from these definitions is that, in one way or another, they place a high premium upon the place of experience with the process of theological reflection.
This is immediately visible in the definition given by Killen and de Beer, who say that 'Theological reflection is the discipline of exploring individual and corporate experience.'
Whilst different terms are used in the other two definitions, the centrality of experience in the process of theological reflection is clear.
The critical conversation which Stephen Pattison has in mind draws heavily upon human experience, because it involves the person's 'own ideas, beliefs, feelings, perceptions and assumptions.' The broader social dimensions of experience are probably also in view, when he refers to the role played in this conversation by 'the contemporary situation'.
In a similar way, human experience is in the foreground when Wesley Carr depicts theological reflection as 'a constructed, ordered reflective enquiry into the interaction of one's self (person and role) and one's context (God, the world and the neighbour).'
In terms of the 'trialogue', such an emphasis upon human experience means that the starting point for the theological process is in that circle which was labelled 'Culture'. It would be equally accurate to label that circle 'Context' or 'Experience', for it represents various aspects of the contemporary context within which we live and work and have our being.
As we can see, our contemporary experience needs to be taken seriously while we are studying theology if theology is to be relevant to people living at this time in this context. From that perspective theological reflection, with its emphasis upon experience, scores highly in terms of relevance. However, if the starting point for theological reflection is always human experience.
In some reflections on Colossians 1:15-23, Ramachandra sets a comprehensive agenda for the work of theology. He suggests that 'theology is the enterprise of relating all human knowledge, as well as all our everyday activities, to God's self-disclosure in Christ.'
Howard Peskett, & Vinoth Ramachrandra, The Message of Mission. Leicester: IVP, 2003. pp22-23.
Adapting his wording, we can offer a preliminary definition which suggests that 'theological reflection is a process which seeks to make connections between "our everyday activities" and "God's self-disclosure in Christ", as it is expressed in the Bible and in the faith of the Church. Such theological reflection begins unashamedly with experience and with the questions raised by that experience; but it becomes genuinely theological through the process of making connections with the Bible and the Great Tradition of the Church.
However, different scholars have looked at theological reflections with different definitions:
'Anyone who dips into the abundance of literature on theological reflection has a hard time suppressing first of all a sense of astonishment at so much productivity, but also amazement at so much confusion…this enormous production has not led to a clear insight into the essence and aim of theological reflection and has perhaps actually raised the level of confusion.'
Van der Ven, Johannes. Education for Reflective Ministry, Leuven: Peeters, 1998. p. 210,
'Theological reflection is the discipline of exploring individual and corporate experience in conversation with the wisdom of a religious heritage. The conversation is a genuine dialogue that seeks to hear from our own beliefs, actions, and perspective, as well as those of the tradition. It respects the integrity of both. Theological reflection therefore may confirm, challenge, clarify and expand how we understand our own experience and how we understand the religious tradition. The outcome is new truth and meaning for living.'
Patrica O'Connell Killen and John de Beer. The Art of Theological Reflection. New York, Crossroad, 1994. p.viii.
'The model I want to commend as a starting point for theological reflection is that of the critical conversation. The basic idea here is that the student should imagine herself as being involved in a
a) her own ideas, beliefs, feelings, perceptions and assumptions,
b) the beliefs, assumptions and perceptions provided by the Christian tradition (including the Bible) and,
c) the contemporary situation which is being examined.'
Pattison, Stephen. 'Some Straw for the Bricks' in Contact 99, 1989. pp.2-9.
'Theological Reflection is a constructed, ordered reflective enquiry into the interaction of one's self
(person and role) and one's context (God, the world and the neighbour) which produces a
conceptual framework which leads to action.'
Carr, Wesley. Handbook of Pastoral Studies. London: SPCK, 1997, p118.
Probably the most important element to emerge from these definitions is that, in one way or another, they place a high premium upon the place of experience with the process of theological reflection.
This is immediately visible in the definition given by Killen and de Beer, who say that 'Theological reflection is the discipline of exploring individual and corporate experience.'
Whilst different terms are used in the other two definitions, the centrality of experience in the process of theological reflection is clear.
The critical conversation which Stephen Pattison has in mind draws heavily upon human experience, because it involves the person's 'own ideas, beliefs, feelings, perceptions and assumptions.' The broader social dimensions of experience are probably also in view, when he refers to the role played in this conversation by 'the contemporary situation'.
In a similar way, human experience is in the foreground when Wesley Carr depicts theological reflection as 'a constructed, ordered reflective enquiry into the interaction of one's self (person and role) and one's context (God, the world and the neighbour).'
In terms of the 'trialogue', such an emphasis upon human experience means that the starting point for the theological process is in that circle which was labelled 'Culture'. It would be equally accurate to label that circle 'Context' or 'Experience', for it represents various aspects of the contemporary context within which we live and work and have our being.
As we can see, our contemporary experience needs to be taken seriously while we are studying theology if theology is to be relevant to people living at this time in this context. From that perspective theological reflection, with its emphasis upon experience, scores highly in terms of relevance. However, if the starting point for theological reflection is always human experience.
In some reflections on Colossians 1:15-23, Ramachandra sets a comprehensive agenda for the work of theology. He suggests that 'theology is the enterprise of relating all human knowledge, as well as all our everyday activities, to God's self-disclosure in Christ.'
Howard Peskett, & Vinoth Ramachrandra, The Message of Mission. Leicester: IVP, 2003. pp22-23.
Adapting his wording, we can offer a preliminary definition which suggests that 'theological reflection is a process which seeks to make connections between "our everyday activities" and "God's self-disclosure in Christ", as it is expressed in the Bible and in the faith of the Church. Such theological reflection begins unashamedly with experience and with the questions raised by that experience; but it becomes genuinely theological through the process of making connections with the Bible and the Great Tradition of the Church.
