Howard W. Stone., and James O. Duke. How to Think Theologically. Minneapolis: Fortress Press, 1996. 128 pp.
Howard is professor of Pastoral Theology and Pastoral Counseling while James is professor of History and Divinity School, both at Brite Divinity School, Texas Christian University, Forth Worth.
The authors of this book begin by pointing out that all Christians are theologians. Faith they both agree that make Christians theologian, which may be not be a conscience thing for Christians. They argue that every aspect of the life of the church and its members is a theological testimony. To be a Christian at all is to be a theologian. Both assert that our faith is at once a gift of God and human response; theology is and integral of that human response. They speak of theology as a critical inquiry, and of spiritual disciplines that undergird our theological enterprise.
The authors further focus on the process of thinking theologically, asserting that this is theological reflection. Wherever and whenever theological reflection occurs, they argue that it is not only a personal but also interactive, dialogical, and community-related process. To engage in theological reflection is to join in an on going conversation with others that began long before we ever came a long and will continue long after we have passed away. They both argue that we are called only to be the best we can, giving who and where we are. This is the best theologians ever manage, not only because as human beings we are limited and fallible and because times change, but because the final word is God’s alone. Until that final word is spoken, each and every christian has a contribution to make the conversation - a duty to listen and question. Countless Christians find couse to fell that theology is a conversation that is closed or stacked against them. The authors help the reader see that viewing theological reflection as an extended conversation may help put into proper perspective the roles that individuality and commonality play in the process.
The authors point out that Christians would feel more comfortable about their calling as theologians if they knew exactly what they had gotten themselves into. They assert that theology is typically expanded to embrace the totality of things having to do with religious life. This expansion they point out that comes about quite naturally, because Christian belief in God neither arose nor exists in splendid isolation (7). Citing that it is the focal point of the life of faith as a whole. Therefore, the interpretations of the complex relationship in theology are the focal points of Christian theology. The subject matter embraces the nature and will of God, the person at work in Jesus Christ, the activity of the Holy Spirit, creation, redemption, and hope. Theology is therefore often used in an extended sense that has to do with the function of statement about God in Christianity, and in the other religions and societies of the world. Here the Author point out that the divine has to do with whatever individuals, communities or cultures regard to be of ultimate significance in their lives. Pointing out that for Christians the ultimate concern is God and the message of God. It is clear in the authors’ argument that theology is faith-seeking understanding = that as theologians we seek to understand what we belief about the Christian message of God, and how we as individuals and as community are to life in the light of what that message (10).
The authors want the readers of the book understand that “faith seeking understanding” is a simple-simple phrase and a promising area from which to start out upon theological reflection. They point out that the journey will be uncomplicated as the phrase might imply. They say that we do theology at many deferent levels and in many different ways. They advise that theology is simple, and it is complex. Christians learn what faith id all about from countless daily encounters with their Christianity- formal or informal, planed or unplanned. The understanding of faith disseminated by the church and assimilated by its members in their daily lives, which they refer to as embedded theology. This involves Christian practice which communicates the meaning of Christian faith. These include; when to stand, sit, kneel etc. Theological understandings are embedded in these actions, no less than grammar and vocabulary. These theological messages from the church have been bred into the hearts and minds of the faithful since our entry into the church. Thus embedded theology will rush to the frontline in every battle over the moral and social issues of the day.
Further the authors point out that deliberative theology is the understanding of faith that emerges from a process of carefully reflecting upon embedded theological convictions. This type of reflection question what has been taken for granted and inspects a wide range of alternative understandings in search of that which is most satisfactory and seeks to formulate the meaning of faith as clearly and coherently as possible. They however lament that many people have shied away from deliberative theological reflection, in spite of the churches historic efforts to support theological schools where teacher scholars engage in such reflection and seek to foster it among students. Pointing out that deliberative theology helps to keep the church honest.
The authors point out that Christians would feel more comfortable about their calling as theologians if they knew exactly what they had gotten themselves into. They assert that theology is typically expanded to embrace the totality of things having to do with religious life. This expansion they point out that comes about quite naturally, because Christian belief in God neither arose nor exists in splendid isolation (7). Citing that it is the focal point of the life of faith as a whole. Therefore, the interpretations of the complex relationship in theology are the focal points of Christian theology. The subject matter embraces the nature and will of God, the person at work in Jesus Christ, the activity of the Holy Spirit, creation, redemption, and hope. Theology is therefore often used in an extended sense that has to do with the function of statement about God in Christianity, and in the other religions and societies of the world. Here the Author point out that the divine has to do with whatever individuals, communities or cultures regard to be of ultimate significance in their lives. Pointing out that for Christians the ultimate concern is God and the message of God. It is clear in the authors’ argument that theology is faith-seeking understanding = that as theologians we seek to understand what we belief about the Christian message of God, and how we as individuals and as community are to life in the light of what that message (10).
The authors want the readers of the book understand that “faith seeking understanding” is a simple-simple phrase and a promising area from which to start out upon theological reflection. They point out that the journey will be uncomplicated as the phrase might imply. They say that we do theology at many deferent levels and in many different ways. They advise that theology is simple, and it is complex. Christians learn what faith id all about from countless daily encounters with their Christianity- formal or informal, planed or unplanned. The understanding of faith disseminated by the church and assimilated by its members in their daily lives, which they refer to as embedded theology. This involves Christian practice which communicates the meaning of Christian faith. These include; when to stand, sit, kneel etc. Theological understandings are embedded in these actions, no less than grammar and vocabulary. These theological messages from the church have been bred into the hearts and minds of the faithful since our entry into the church. Thus embedded theology will rush to the frontline in every battle over the moral and social issues of the day.
Further the authors point out that deliberative theology is the understanding of faith that emerges from a process of carefully reflecting upon embedded theological convictions. This type of reflection question what has been taken for granted and inspects a wide range of alternative understandings in search of that which is most satisfactory and seeks to formulate the meaning of faith as clearly and coherently as possible. They however lament that many people have shied away from deliberative theological reflection, in spite of the churches historic efforts to support theological schools where teacher scholars engage in such reflection and seek to foster it among students. Pointing out that deliberative theology helps to keep the church honest.
