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Transformative Theology

What defines a ‘transformation theologian’ is that each poses in his or her own way  the ‘where’ question:

  • ‘where is Jesus Christ today?’
  • Where is he transformatively present in my life or in the lives of others?
  • This Christological ‘where?’ has methodological implications, since we cannot finally separate where we are from where heis?

It may mean for instance that theologians have to go from the place where they normally do theology to some other place.

They may need to be with or among others who are also part of the ‘where’ question in the sense that their lives are immediately bound up with the transformational power of God in Jesus Christ, through the Holy Spirit, in social action or practice.

The methodological implications here are primarily to do with movement and embodied life.

They are not reducible to questions about the faith or otherwise of the individual theologian. Rather they concern the sociality of theological reasoning which cannot only be that of the modern research university, however important the resources of the university may be for sustained critical thinking. It must also be the distinctive sociality of the Church, which is the communion in him of those who are called by him and who act in his name.

In this way theology grows from the Church and belongs to the Church rather than to individuals. In this way it becomes a theology that is conceived in Christ and in the Holy Spirit.

Prof. Rev. Dr. Susan David, Convenor

Email:<sedavies1942@gmail.com>

Reports

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctusWhat defines a ‘transformation theologian’ is that each poses in his or her own way  the ‘where’ question: ‘where is Jesus Christ today?’ Where is he transformatively present in my life or in the lives of others? This Christological ‘where?’ has methodological implications, since we cannot finally separate where we are from where he is. It may mean for instance that theologians have to go from the place where they normally do theology to some other place. They may need to be with or among others who are also part of the ‘where’ question in the sense that their lives are immediately bound up with the transformational power of God in Jesus Christ, through the Holy Spirit, in social action or practice. The methodological implications here are primarily to do with movement and embodied life. They are not reducible to questions about the faith or otherwise of the individual theologian. Rather they concern the sociality of theological reasoning which cannot only be that of the modern research university, however important the resources of the university may be for sustained critical thinking. It must also be the distinctive sociality of the Church, which is the communion in him of those who are called by him and who act in his name. In this way theology grows from the Church and belongs to the Church rather than to individuals. In this way it becomes a theology that is conceived in Christ and in the Holy Spirit.nec ullamcorper mattis, pulvinar dapibus leo.

Publication