Method in Theological Reflection
How, in practice - and especially in ministry - can people be encouraged to reflect theologically, and what methods might be used?
My experience, working both within initial ministerial education (IME) and continuing ministerial education (CME), is that two things encourage people to reflect theologically:
- Confidence on the part of the facilitator(s), that leads in turn to confidence on the part of participants, that theological reflection can be done (and not only by 'experts');
- A pattern or model of theological reflection that is workable, that can be grasped as a whole quickly, and which can be broken down into doable next steps.
People can also be encouraged, by discovering that all sorts of ways of thinking and knowing can be brought to bear in theological reflection:
- it can involve linear thinking - stringing an argument together;
- but it can also involve lateral thinking - letting the mind roam widely;
- it can incorporate cognitive and affective responses;
- critical skills (of uncovering underlying questions and assumptions) sit happily alongside creative approaches, which identify images, metaphors and synthetic solutions.
Given this diversity of ways of reflecting, people are also encouraged by being given the opportunity to reflect in a group, and to complement each other within the group.
As regards method, in my work as a theological educator I have most often used the pastoral cycle, in the version found in appendix 1. I often identify key facets of reflecting theologically in this way:
- identifying the situation, not least by telling stories about what is going on;
- paying attention to the situation, to my point(s) of view, to other points of view;
- asking critical theological questions;
- engaging in dialogue with the Christian Tradition (and other traditions);
- reflecting prayerfully and together;
- following the reflection through (by taking the appropriate action at the right moment).
The point here is that it is important to understand not only how one engages with a particular stage of the cycle, but also how one moves from stage to stage.
Two further points might be made about method. One is concerned with identifying different points of view in a situation. It seems to me that this is a useful way of deepening one's perspective, of building a 'thick description'. The tool that I use for this is to suggest that one way of identifying points of view is to draw triangles, and plot oneself in relation to the triangle. At each corner of a triangle one might position a conservative view, a liberal view and a radical view. Appendix two provides a diagram that might go with this exercise. This exercise not only helps to identify a variety of viewpoints, but also assists in uncovering background assumptions. Done from worked examples, it often provokes considerable discussion.
The second point concerns the identification of theological questions. This has proved fairly consistently to be a key moment in theological reflection, allowing people to move into the judging stage of the cycle, and ensuring that reflection is theological rather than say, historical or psychological (although those dimensions may also be present).
Examples of theological questions which I have provided, include the following:
- Where is God at work?
- What ministerial response will bring liberation, reconciliation and salvation here?
- How can we know what the will of God is for these people?
- Who has the good news for this place?
- How does what we do contribute to the mission of God?
- What signs of the Kingdom are to be discerned (in the life of the church, or elsewhere)?
There are a number of situations in which I have used variants on the above model. The following represents a selection, with key points about theological reflection that might take place.
1) In work with those who are expected to use theological reflection as part of a supervisory relationship (the newly ordained or licensed and those who supervise them).
- This usually involves working with issues that they identify within their context
- The greatest excitement is often bringing Biblical texts to bear on those issues
2) In similar work with mixed groups of ministers (stipendiaries, ordained local ministers, lay elders, readers, etc.)
- Those unused to such exercises (e.g. lay elders) are often daunted at first (which is where the confidence of the facilitator, that it can be done, comes in!)
- Once into the exercise, there can be really sharp observation of the local context
- It has sometimes been more difficult to move to the later stages of the cycle (perhaps because of different experience of handling Biblical and other texts)
3) In work on a specific theological theme (most recently with an extended hospital chaplaincy team, working to a given title, 'A God of Joy')
- This has involved identifying contemporary voices within our culture that have a bearing on the issue (e.g. in relation to the difference between happiness and joy), and then encouraging group reflection
- This might be followed by some specific theological input (e.g. St. Francis on true joy, Ignatius on consolation and desolation) and an invitation to develop their own theology
- Finally the exercise would usually look at implications for ministry
- In the hospital setting discussion was lively and seriously threatened to overflow the hour I had been allotted!
4) In a parallel exercise(s) involving the interaction between film and theology
- A key aim has been to promote a dialogue between the world and language of the church, and the world and language of our culture - in the interests of resourcing theological reflection
- This might involve reflecting on the questions raised by a film that strike those coming from a church perspective (e.g. the question raised implicitly by the film Chocolat about who has the good news in the French town - the hero, Vianne or the Church)
- Another approach involves an exploration in inter-textuality, juxtaposing films and Biblical texts and reflecting on the exchange of references that takes place (e.g. the 'transfiguration' of Galadriel when she meets Frodo, in The Lord of the Rings) - this often contributes to seeing Biblical narrative in a 'filmic' way.
My remaining question, however, in all this kind of work is, How far are people able to take such techniques and use them for themselves, without the thoroughly-convinced facilitator? The evidence seems to be mixed here (although I do know of a number of people using film as part of theological reflection).
Andrew Todd
June 2004
Notes:
- The different corners of each triangle represents a different way of looking at the subject in the middle of the triangle
- A concrete example is often useful (e.g. When someone is convicted of a crime, who/what is responsible - the criminal; the criminal's up-bringing; or Society?)
- The diagram in relation to views of human nature represents the interaction of two axes, and therefore cannot be reduced to a triangle!
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