In my previous blog, I started on this path to define theology by first outlining what is not. In short, while associated with ministry, biblical studies and doctrine, theology cannot be confined to any of these. You would think I would be ready to define it but there are few more items to clear before getting to that. Before I risk losing you with a long preamble, let me jump right into it.
The Question of Context
For many centuries, the underwriting assumption was that theology was absolute and universal. That is, it spoke of a timeless truth that could be expressed uniformly in every context. In the late 19th century, there was even an attempt to make theology an exact science based on facts. The idea was to paint theology in a frame of objectivity in order to prove its legitimacy. While this eventually proved to be a misguided enterprise, some segments of the Christian church especially the more conservative parts of evangelicalism, still hold on to that notion. In part this stemmed from the need to defend theology from the challenges coming from science and historical criticism.
if theology is not Bible interpretation, or doctrine, then it no longer needs that rigid legitimacy that these theologians sought. In other words, because theology is a solidly human endeavor it has the freedom to make mistakes, postulate tentative ideas and even push the boundaries of Christian knowledge into what in the past would be classified as heretical. By dissociating itself from institutional obligations, theology can be a rigorous but free pursuit of knowledge and understanding of God, humanity and all of creation.
Under this new terms, theology does not aim to be objective but instead to start with an awareness of its preconceived assumptions. Hence, there is a “where and a “who” behind every theological proposal. Throughout history, theology was mostly done by middle-aged Euro-descendant clergy. Inevitably, that shaped and formed the content and transmission of theological thinking. For one, it often meant that theologians were writing for their peers who were male clergy like them. This theology was then transmitted as divine knowledge and often times used as a tool to legitimize the authority of the group that created it.
This who and where (and when) of theology can be aggregated under the term of location. All theology is developed in a milieu of culture, geography, socio-economic and political factors, namely, its location. Theological thinking, pursuing the knowledge of God, occurs in the theater of human existence. Inevitably that experience shapes, guides and forms the message.
This earthiness of theology is not a reason for concern but joy. It celebrates the gift of incarnation, when God decided to make a home among us, sanctifying all of the material world. That gives us the confidence that even our human thoughts about God can somehow be divinely inspired.
If in the 19th century, the aim was to achieve a pure truth the emanated from a perfect God, a 21st century planet steeped in ecological crisis yearns for a theology made of star dust, sweat and blood.
Introducing Public Theology
What is the location from which theology emerges from today? While the institutional church will continue to influence and nurture theological thinking, I believe the location of theology is moving to the public square. For one, even pastor theologians, developing thinking for their congregation will no longer be free of outside scrutiny. That is, they won’t be able to afford preaching a worldview that is shielded from the societies and communities surrounding that congregation.
In a globally connected age, all theology is public theology.
Public theology happens outside of church walls. Now, that does not mean that it loses its commitment to the Christian faith and its traditions but developed for the human community. That includes but is not limited to the church community. It is not done in opposition of church theology but as a dialogue partner who listens but also speaks truth to it. It proclaim its message in the public square as an invitation to all who are willing to listen.
It does not impose itself as the only legitimate source of truth. However, it is also not afraid to speak truth. It is committed to the Creator and to creation. It is open to science, technology and other religious thinking while still rooted in a Christian foundation.
Above all, it cannot count on legitimacy from the patronage of political power, the longevity of tradition or even by economic value. Instead, it must prove its relevancy by the merits of its claims and also by how it responds to criticism. It is by default open to scrutiny, and must always flow out of love. The last point is crucial. Without love, public theology is a pointless exercise in speculative knowledge.
A Working Definition
After a long preamble that began in the previous blog, I am now ready to finally answer the question: what is (public) theology? More specifically, how do I define it and use it here in this blog. I don’t claim that it is the authoritative definition but a working definition nonetheless. So here it goes:
Public theology is prayerful reflection flowing out of love of God for the world as a way to instill hope and longing for the good planet.
I submit this definition for consideration as a starting point. In the next blogs, I’ll break down this definition to expand on each part.
