Posts Tagged ‘Theology’
In the late 1900s, the emergence of practical theology as a discipline seemed necessary. The theological methodologies within other academic approaches to theology seemed to work well within the academy for those traditional purposes of theological education at the time. Yet, as the 1994 Murdock Charitable Trust Report alarmed the need for changes in theological education. Partly, the report pointed towards the need for a greater connection between the theological academy, the local churches, and the everyday Christian life. The current theological education at the time had become an ivy tower of its own. The necessary relationship between the theological institution, including theological curriculum, and the church, including the everyday life of believers, seemed lacking. Read the rest of this entry »
This question calls to mind the Chinese proverb, “When you drink the water, remember the source.” I find Chan’s insistence helpful as it prods us to foster a mutually empowering interface between the epistemic resources (e.g., the “pneumatological imagination”) that renewal theology generates towards the sciences, and how we might find these resources a priori generated via the ecclesial-shaped contexts of spiritual encounter and formation. In what follows, I shall briefly suggest three theological motifs I find beneficial towards fostering this interface. Read the rest of this entry »
Sociologists are observers and interpreters. We have the task of observing the taken for granted assumptions of social life and the power of invisible structures. We pay attention to structure, culture, social interaction, stratification, social institutions, and social change. We do not always agree on what we see or what it means. And yet, we are given this gift of interpretation, of making sense of the familiar and the strange. The sociologist Max Weber developed a specific methodology of interpretation that focused on the subjective meanings of social interaction and the social worlds humans creatively constructed. His approach focused on the Ideal Type. An ideal type is an analytical device for observing and interpreting a complex social reality. It is a measuring stick or a conceptual tool that represents specific aspects of a case. Ideal types are especially useful for making historical comparisons as Weber did in his work on religion and capitalism. Yet, ideal types may also be useful in the advancing our understanding of Pentecostal scholarship.
The Theology of Amos Yong and the New Face of Pentecostal Scholarship is a new volume in the Global Pentecostal and Charismatic Studies series published by Brill. The volume, edited by Wolfgang Vondey and Martin Mittelstadt, is in my view an exercise in establishing an ideal type, and the specific case is the work of Amos Yong. The volume is organized around the work of Yong in two sections spanned by twelve scholars. The first group of essays introduces the work of Yong, his methodological assumptions, hermeneutical commitments, and theological arguments on many contemporary topics from world religions, to pneumatology, science, and Renewal. The second half consists of a series of critical essays from an ecumenical perspective with assessments from Evangelical, Orthodox, Anglican, and Roman Catholic viewpoints.
In The Theology of Amos Yong and the New Face of Pentecostal Scholarship, an inspired group of authors have interpreted his hermeneutic. Most succinctly, in essence, what they have proposed is that Yong’s leit motif suggests that pneumatology models phenomenology. For Yong, it appears, this is really the very same premise as John Polkinghorne’s epistemology models ontology. Yong’s extensive oeuvre suggests that the amplified epistemic risks that are entailed in taking this pneumatological turn, epistemologically, are warranted by the augmented values to be realized, axiologically. This is no vulgar pragmatism but is, instead, grounded in a fallibilist realism, one that requires a rather rigorous discernment process. The major thesis is that a pneumatological imagination can better engage science, religion, philosophy and culture, mining those resources and bringing their gifts - not anxiously, but – urgently, to a world in need. In discerning the truth, then, we journey – not always directly, but – inexorably, guided – not always by the robustly truth-conducive, but, rather – by the weakly truth-indicative, overcoming such weaknesses by sharing our success stories and, as a discerning eye must surely see, the greatest story ever told … Read the rest of this entry »