Theological Reflection Review and Evaluation

Theological Reflection

The church basically has the responsibility in every generation of evaluating the signs of the times and interpreting them based on the gospel. This is crucial in order for the church to present the gospel is a manner that is suitable and relevant to every generation. One of the most important aspects towards ensuring the gospel is presented in a suitable manner is through theology. Theology consists of several resources that are geared towards promoting theological understanding of the Bible and gospel. These theological resources are usually presented as texts that are not only historical but also contextual in a specific historical setting. As a result, conducting a theological reflection is an important aspect towards understanding the historical setting and context of texts. Moreover, theological reflection helps in understanding a concrete situation or incident in personal experience or pastoral practice.

Review of Articles

Given the importance of theological reflection, there are several articles that have been developed to address this topic from different perspectives and in relation to its use in specific situations in pastoral practice or personal experience. Graham et al. (2005) states that significant literature has developed in theological reflection because of the increased use of the phrase over the past two decades by student and teachers in ministerial formation, adult theological education, and disciplines of pastoral studies and practical theology (p.1). These researchers argue that a wide range of pedagogical resources and mechanisms are available for use in theological reflection. The most interesting aspect of the book is ideal type method of theological reflection, which is an analytical construct fueled by the complexity of social reality and nature of human interaction. This model of theological reflection enables simplification of a range of social relationships in order to detail relevant aspects while excluding deceptive complexities. However, the focus of the book is to promote seven indicative methods of theological reflection that represent authentic theological traditions while promoting modern practices and action towards creative theological thinking.

For Pattison (1999), theological reflection is primarily engaging in a three-way dialogue or conversation between personal beliefs and ideas, perceptions and assumptions in the Christian tradition, and the modern situation under consideration (p.135). However, this model is unlikely to generate standard valid doctrines and truths because it promotes huge subjectivity and is unclear regarding the limits of critical theological thinking. Moreover, the critical conversation method of theological reflection is limited by is focus on thinking about situations and concepts instead of feelings and actions that a crucial towards comprehending and influencing life.

Kirwan (2010) suggests that theological reflection is primarily an evangelical injunction and an ecclesial duty towards examining the signs of times (p.49). In this case, the evangelical injunction entails reading the signs while ecclesial duty involves making clear-sighted evaluation and interpretation of modern human reality. When considered in these dimensions, theological reflection i.e. examining the signs of times entails an assessment of Christian tradition and contemporary human reality. This implies that theological reflection is a by-product of both Christian tradition with regards to reading the signs and contemporary human reality, which is examined and interpreted based on Christian tradition. This method of theological reflection is based on the concept of hermeneutics, which has the responsibility of permitting the meanings in existence and text to speak again. As a result, hermeneutics and this model of theological reflection require focus on historical and social contextualization of knowledge.

In examining the styles for theological reflection, Kinast (2000) suggests that the object of this process is God (p.1). Theological reflection commences with the lived experience of the individual doing the reflection, relates wit Christian tradition experiences, and generates practical implications or aspects for Christian living. While it seems like a normal way of functioning, it is based on three major concepts i.e. experience, faith or Christian tradition, and practical implications for Christian living. These three major concepts are complexities under the surface that are expressed as questions during theological reflection. Consequently, theological reflection is a process that enables the reality of theology to be demonstrated through its unique form i.e. experience connected with tradition. Therefore, theological reflection takes a form that is coextensive with individuals' experience where theology is in service to experience and does not consider experience to be spiritual or theological emptiness. Kinast (2000) and Kirwan (2010) seemingly agree that theological reflection entails Christian tradition and experience.

Cameron et al. (2010) contend that theological reflection is an action-reflection cycle comprising learning, action, experience, and reflection (p.50). The action-reflection cycle is presented as a model of theological reflection characterized by shared and conversational approach. Therefore, theological reflection takes place in Theological Action Research (TAR) in which conversations become insights. Moreover, theological reflection through TAR is a type of learning in faith that can take solid forms with regards to capacity building to promote faith-led changes in practice.

Evaluative Part

The review of materials on theological reflection has provided significant insights into the process that can be used to govern reflective practices in theology. The main points of interest from this material include Christian tradition and experience, which are important aspects of theological reflection. The issues of Christian tradition and experience have been presented well in most of these articles through clear definitions and explanations of their roles in theological reflection. Actually, the authors seemingly imply that theological reflection is primarily a process that is driven by these two components. Pattison (1999), Kinast (2000), and Kirwan (2010) explain the concept of theological reflection as a practice embedded in Christian tradition and experience. This implies that the process can be a subject matter of a faith tradition or scriptural text and/or personal experience in life and ministry. This is a significant insight into the process of theological reflection, which has traditionally been regarded as a process of creative theological thinking that is largely based on Christian text or scripture. Therefore, the most important conclusion to draw from materials by these three authors is that personal experience in life and ministry relative to scriptural text or faith tradition plays an important role in theological reflection.