Theological Reflection and the Prophetic Voice
How Can Theological Reflection enable Christians to be more prophetic in church and the workplace?
Aileen Barclay - University of Aberdeen
This contribution will seek to explore how theological reflection points towards the importance of prophetic ministry for Christians. It will argue that the prophetic voice, while integral to Christian discipleship tends to be a neglected area in church practice with regard to the workplace. The context for the paper will be, in the main drawn from the author's experience in the field of Education.
Focusing on the need for greater integration between work experience and Christian faith practices, the paper will set out the importance of theological reflection[1] for understanding the contradictions and tensions inherent in Christian engagement in the world. It will argue that the Church, in fulfilling its prophetic [2]role must engage more seriously with the workplace to equip God's people as agents of change and transformation. The final section will explore some implications for praxis.
What is theological reflection?
Drawing on the literature to provide and overview of theological approaches, for the purposes of this paper theological reflection will be understood as entering into critical dialogue with the workplace and church practice in ways which may shed light on how Christians could be enabled to live more faithfully to the Gospel in their everyday lives. While there is some recognition in pastoral care approaches of the impact of dehumanising systems and structures in society and the way in which they contribute in equal measure to the complex of issues Christians encounter, church practice tends to remain focused on personal problems and difficulties.[3]
The Church and its prophetic role
Through a discussion of Moltmann's theology of the Social Trinity[4], the paper will argue that God's purposes include both personal growth and social improvement and will discuss the tensions between pastoral and prophetic elements of Christian faith. Being concerned with whole persons, faith is understood as the complete response of body, mind and spirit, of attitudes, feelings and actions in all relationships. Devotion to God implies both pastoral and prophetic elements held together in an inclusive whole. Since educational activity can also be understood as having both pastoral and prophetic elements, the challenge for Christian educators is to find ways in which people are both cared for and equipped to make their contribution in a modern democratic society.
The approach taken implies the need for consideration of what it means to be salt and light in the world. Since secular education is a highly political activity Christian educators require support from the church if they are to be equipped to fulfil their vocation in a competitive environment known to dehumanise many of its members through its curriculum and its responses to those who do not fit the imposed rigid structure. The discussion will include personal behaviour in areas of conflict arising from challenges made to the system on behalf of those who are dehumanised. It will highlight the importance of listening to people and the recognition that confrontation and care are not diametrically opposed to each other. The paper will consider confrontation as a loving activity which is not about blame and criticism but about the retrieval of the brother or sister, son or daughter requiring a fuller understanding of biblical narratives on forgiveness[5] and the ways in which they may be understood in the workplace as well as the church. The need for care of structures as well as people will also be discussed in as much as the structures themselves are human constructions[6].
The paper will argue that the church, in fulfilling its God given ministry to be an effective agent of change and transformation must go beyond the criticisms of the world that the church as an organisation often encourages people to conform to unjust social systems[7]. The approach taken recognises that while individual salvation may be the starting point, the creation of disciples is facilitated through empowerment of people able to make responsible decisions in community including the workplace. Christian education must equip both prophets and pastors by teaching people to listen to each other. [8]
Some implications for praxis
The final section of the paper will set out some implications for future praxis. It will suggest that robust educational approaches be developed which build on the links between the pastoral and prophetic from the theological position that God's voice is heard through the whole body of believers.
Contemporary educational theory has much to teach the church about how people learn.[9] Creating a climate where diversity is celebrated and conflict is accepted as part of human life, something to be embraced rather than shunned may require a reworking of approaches to teaching/preaching, worship, social action and prayer. For example, focusing on the vastness of God's love might mean a reworking of public worship styles which speak to the diverse range of people who attend. Dialogical approaches to preaching/ teaching around issues raised from the workplace, where asking and discussing questions is encouraged, at least periodically might facilitate more effective listening and learning within the body. The equipping of leaders able to facilitate participative enquiry as part of the discipleship programme would be essential to the approach.[10]
Group building around social projects, in addition to existing friendship or bible study groups might encourage a view that participation in action is not only empowering for broken people but also builds community. Developing the skills of social analysis could be facilitated through the application of theological models by church leaders and by members who already have the skills honed through practice in the workplace.
The recognition of the centrality of prayer as a means of raising consciousness of God's purposes going beyond prayer requests for help and healing for individual and congregational circumstances would be foundational to the approach taken.
Bibliography
AUGSBERGER, D.W., 1992. Conflict Mediation Across Cultures Pathways and Patterns. Louisville, Kentucky: Westminster/John Knox Press.
BALLARD, P. and PRITCHARD, J., 2001. Practical Theology in Action. London: SPCK.
BAUCKHAM, R., 1995. The Theology of Jurgen Moltmann. Edinburgh, Scotland: T & T Clark Ltd.
BROWNING, D., S., 1996. A Fundamental Practical Theology. Minneapolis: Fortress Press.
GUTIERREZ, G., 1988. A Theology of Liberation. ?: SCM.
HERRICK, V. and MANN, I., 1998. Jesus Wept Reflections on Vulnerability in Leadership. Darton Longman and Todd Ltd.
HUNTER, R.J.E., 1990. Dictionary of Pastoral Care and Counselling. Nashville: Abingdon Press.
LEARNING AND TEACHING SCOTLAND, 1996. Teaching for Effective Learning. SCCC.
MITCHELL-WEBB, B.P., 2003. Christly Gestures. 1 edn. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.
MUDGE, L.S. and POLING, J.N., eds, 1987. Formation and Reflection: The Promise of Practical Theology. Philadelphia: Fortress Press.
SWINTON, J., 1999. The Politics of Caring: Pastoral Theology in an Age of Conflict and Change. Scottish Journal of Healthcare Chaplaincy, 2(2), pp. 25-29.
WEAVER, J.D., 2001. The Nonviolent Atonement. 1 edn. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.
WOODWARD, J. and PATTISON, S., 2000. The Blackwell Reader in Practical Theology. Oxford: Blackwell.
Notes
- (Mudge, Poling 1987, Ballard, Pritchard 2001, Woodward, Pattison 2000, Browning 1996, Gutierrez 1988)
- (Swinton 1999)
- (Hunter 1990)
- (Bauckham 1995)
- (Augsberger 1992)
- (Weaver 2001)
- (Weaver 2001)
- (Mitchell-Webb 2003)
- (Learning and Teaching Scotland 1996)
- (Herrick, Mann 1998)
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