“To Teach Them to See”: Teaching Christian Theology in Material Things

Teachers of theology or religious studies readily seek to open their students to the interpretation of theological texts. Do they share a similar readiness to open students to the interpretation of religious symbols and artifacts, the material cultures of religious faiths? Although theological studies have preferred the abstract concept over the material object, any proper understanding of religious faith must admit some form of direct encounter with the constellation of material symbols surrounding that faith. Teaching students to “read” the material symbols of faith does not do away with the need to help them read and interpret the written word, but supplements and deepens humane, scholarly reflection on religious faith. Helping students to see, to interpret what they see, and to re‐view their understanding of the religious symbol or artifact amounts to teaching a visual theology; a helpful and necessary challenge for the teacher of theology or religious studies.     

Beyond the Biblical Impasse: Homosexuality Through the Lens of Theological Anthropology

Abstract: What does the Bible say about homosexuality? The argument developed in this article demonstrates that the five biblical texts often cited as “proof” that the Bible condemns homosexuality reflect a theological anthropology that is challenged within Scripture itself and that has been determined by the church to be contextual rather than binding in relation to other debated issues. By bringing the theological anthropology reflected in the five texts into conversation with contrasting biblical anthropologies, it becomes possible to re‐frame the contemporary conversation on homosexuality in terms of discerning which biblical theological anthropology will be considered authoritative for the church in the 21^st century.     

The Bible, Knowledge of God and Dei Verbum

How may an inquiring person fittingly look upon the Bible? In what manner can a person's attention to the Bible assist them to knowledge? For a Catholic Christian analysis, what ideas are suitable about the place of the Bible in relations between God and humans, and in appropriation by a person today of whatever divine disclosure or revelation is at hand? This article outlines reflections on these matters. Links are apparent with key points in Vatican II’s Dei Verbum. The first of four sections concerns a fundamentalist outlook. Section II has to do with certain limited but significant ways in which a person may look on the Bible: ways similar to ways in which a person may look on other texts. Section III pauses on inquiries into ‘deep, inner’ matters of life where the person inquiring does not proceed from a perspective of Catholic Christian faith. Section IV surveys a broad range of thoughts that may aptly be endorsed from within a perspective of Catholic Christian faith. The thoughts concern the nature of the situation by which a Catholic Christian person today can advance in knowledge of God: in appropriation of divine disclosure. Ways in which a person may look on the Bible that go beyond those exhibited earlier are now made explicit. (The article fully allows that numerous views held by one or another follower of Jesus who does not adhere to Roman Catholicism may, in respects at stake, harmonize with a Catholic Christian faith‐perspective.)     

CRITICAL AFTERWORD

This Afterword looks back over both parts of the discussion of “God and the World of Signs”—“Semiotics and the Emergence of Life” in the previous issue of Zygon and “Semiotics and Theology” in this issue. Three central questions in this extended debate are identified: What is the nature of biological organisms and biological evolution? What is the relationship between the natural world and the Triune God of the Christian theological tradition? What should be the goals of Science/Religion Studies? I summarize the answers that Christopher Southgate and Andrew Robinson have given in their program and the challenges raised by their critics. Their strengths and weaknesses are assessed. In the conclusion I ask readers to imagine that this particular research program were to be taken as a model program in science‐and‐religion research (with some tweaking) and then consider the features of the program that could function as standards for scholars working in other areas of the dialogue.     

Teaching Oppressive Texts

Scholars have identified the many stories in the Bible that are oppressive to women or other minoritized groups. It is remarkable how common it is that North American undergraduate students remain blind to the oppression that is depicted and that is too often the result of commonly accepted interpretations of these texts. Three brief essays collected here, originally presented as part of a panel at the Society of Biblical Literature annual meeting (Atlanta, 2010), present various teaching strategies for exposing the oppressive elements in the biblical text and showing how the oppression operates (an aspect of ideological criticism). What are good strategies for communicating these hard points to students in a way they can hear them and work with them? Why is this important to do?     

Challenging the Objectivist Paradigm: Teaching Biblical Theology with J.R.R. Tolkien,C.S. Lewis,and Guillermo del Toro

The dissimilarity that exists between the historical and cultural situation of North American college students and the world described by the biblical authors poses a problem for theological and religious education. While the biblical authors tell fantastic stories of miracle and magic, the scientific and technological paradigm prevalent in western culture emphasizes the gathering of objective facts in the name of efficiency and pragmatism. Theological education tends to respond to this situation by embracing either a program of historical criticism or a form of Biblicism, both of which reinforce an objectivist approach to education. What is needed in theological education is an approach that “re‐mythologizes” the Bible, enabling students to hear the theological message of the text addressed to their cultural and historical situation. One way this approach can be encouraged is through the teaching of the biblical text in conversation with the contemporary stories found in popular culture.     

Rejecting Darwinian Evolution: The Effects of Education,Church Tradition,and Individual Theological Stance Among UK Churchgoers

A sample of 2232 committed churchgoers from a range of churches in the UK completed a questionnaire that included a measure of rejection of Darwinian evolution. Respondents with undergraduate or postgraduate qualifications had slightly lower odds of rejecting evolution than those without degrees, but whether qualifications were in non-biological science, biology or theology made little difference to the likelihood of rejection. Those who attended Anglican or Methodist (AM) churches were much less likely to reject evolution than those who attended Evangelical or Pentecostal (EP) churches, but the effect of education on reducing rejection was similar in both groups. Individual theological conservatism was strongly associated with rejection, but whereas liberals showed declining rejection with increased education, there was no such effect for conservatives. Frequent church attendance and Bible reading both predicted rejection, and the effect of Bible reading was most pronounced among AM churchgoers. Higher education of any kind may reduce the likelihood of rejection of evolution among many UK churchgoers, but theological conservatives from any tradition will tend to maintain their belief that Darwinian evolution does not explain the origin of species whatever their educational experience.     

Faith in the Research Process: Information Behavior at Claremont School of Theology

Abstract

Faith significantly affects the educational experience in graduate studies of religion and theology. This study explored the roles of graduate theological students’ religious faith and degree program affiliation in their information behaviors, particularly their degree-related research behaviors at Claremont School of Theology. The purpose was to explore problems in information action inherent to the dichotomy between academic study of theology that leads to Master of Arts (MA) degree and professional study of theology that leads to Master of Divinity (MDiv) degree. The research design incorporated interviews of MA and MDiv students regarding the roles of their religious faith, degree program affiliation and interpersonal information sources in their research processes. Data were collected, coded and analyzed as a lens into the social network of the theological research community. The study found that information behavior does relate to degree program affiliations and students’ religious faith. Degree program affiliation and religious faith background are relevant to graduate theological research processes and may be useful to consider in research consultations and bibliographic instruction in graduate theological education.     

Student Learning Outcomes for Biblical Studies in the Liberal Arts

What is the role of biblical studies in a liberal arts curriculum? At the 2009 North American Society of Biblical Literature conference, a panel of seven Bible scholars provided brief analyses and arguments about the appropriate goals of teaching biblical studies in undergraduate contexts in this historical moment. They consider and critique the notion of specific Student Learning Outcomes or Objectives (SLOs) for courses about the Bible. In the process they address questions such as: what is the relative importance of “coverage” (biblical literacy, disciplinary knowledge and methods, and the historical creation of the biblical texts) versus modern and historical reception and uses of these texts? In their contributions, the authors analyze ways that a biblical studies course can develop the critical reading and writing skills that are the hallmark of undergraduate education. Some authors find these skills furthered by not bracketing from study the normative truth claims in the texts and instead strategically and critically encouraging the identity work and religious seeking associated with religious uses of these texts. Others call attention to the institutional and classroom power dynamics which inform and are constituted by the current student learning outcomes movement.     

JOHN POLKINGHORNE AND BERNARD LONERGAN ON THE SCIENTIFIC STATUS OF THEOLOGY

On the basis of his acquaintance with theoretical elementary particle physics, and following the lead of Thomas Torrance, John Polkinghorne maintains that the data upon which a science is based, and the method by which it treats those data, must respect the idiosyncratic nature of the object with which the science is concerned. Polkinghorne calls this the “accommodation” (or “conformity”) of a discipline to its object. The question then arises: What should we expect religious experience and theological method to be like if they are accommodated to the idiosyncratic nature of God? Polkinghorne's methodological program is typical of postcritical positions in the theology‐science dialogue in holding that the fiduciary element in theological method is simply a species of the fiduciary element that is a de facto part of all knowing—in other words, theological method does not differ in fundamental kind from the methods of the natural sciences. But this program may contain the seeds of an alienation of theological method from the transcendence of God similar to the double self‐alienation of theology described by Michael Buckley in At the Origins of Modern Atheism. I contend that something like Bernard Lonergan's position on how the method of faith seeking understanding is related to the methods of the natural sciences is exactly the sort of thing that one should expect on the supposition of Polkinghorne's principle of accommodation, at least if the God who is the object of theological science is transcendent. The way in which the divine differs from all other objects ought to be disclosed or reflected in religious experience and theological method. Polkinghorne charts the course for an accommodated theology, but it seems to be Lonergan who is more intent on following it.     

The Arts,Midrash, and Biblical Teaching

Abstract. Biblical texts have been handed on to us through a long history of interpretation. Awareness of this rich but complex process is one of the goals of biblical teaching. Since the earliest centuries of the church there has been a parallel history of artistic interaction with the biblical text. These artistic treatments of biblical subjects have had a great cultural impact and have deeply influenced public perceptions and understandings of the Bible. Unfortunately, seldom does this history of artistic interpretation become a part of Bible courses. In this paper, I reflect on learnings from a serious effort to take artistic resources and methodologies into account in teaching Hebrew Bible in a theological school. My most successful efforts have employed the ancient Jewish interpretive method of midrash. Use of midrash opens new, imaginative possibilities that can enliven and extend our usual exegesis of texts. More specifically, midrash provides the ideal category for understanding artistic interactions with biblical texts. Through midrash students can understand artists to be both profound respecters of the power and integrity of biblical texts, while at the same time extending and entering into imaginative encounter with those texts. This article will appear as a chapter in the forthcoming book Arts, Theology, and the Church: New Intersections.     

Canadian ethnographic study of sources and definitions of theological reflection in pastoral care and counseling

What are the sources and definitions of theological reflection developed by Canadian practitioners of pastoral care and counseling? This study is part of a larger qualitative research project on theological reflection. This research reviews the literature, describes the ethnographic method, and presents the findings with a sample of 75. Main sources are sacred texts, personal experience, experiences of clients, and traditions of faith group. Definitions are meaning making, discovering the divine and discipleship with recommendations for future research listed.     

The continuing relevance of “queer” theology for the rest of the field

ABSTRACT

What does it mean to queer theology? How is this task of queering theology relevant to and engaged with mainstream academic theological discourse? What is already queer about theology? What direction should queering theology take in the future? This special issue examines these key questions, among others, which are at the heart of the overall project that has been referred to as “queer theology”. In this introduction to the volume, we outline common strands of thought, and key issues and questions that undergird and interlace the essays in this volume. We also provide a brief history of queer theology, highlighting four themes that we consider essential to the study of queer theology as a whole: (1) the role of witness, (2) the project of disentangling the “real” issues from the incidentals in reactions to a queer presence in the Church, (3) the creative rereading of tradition with an eye toward emancipation and (4) the ways in which queer theology orients the field of theological studies as a whole to what really matters (or ought to matter) for Christians and others seeking to follow the witness of Jesus.     

Teaching Students as Shapers of the Traditions that Shape Them

An undergraduate liberal arts education can help students be not simply shaped by tradition but also shapers of tradition. Specifically, undergraduate theological education, aimed at ministry preparation in a liberal arts setting, can seek to graduate students who are responsible shapers of the traditions that shape them, that is, who are tradents. The work of a tradent involves active engagement that requires skills and capacities well beyond simply passing on the past formulations of a tradition. The pedagogical question, then, is how to engage in undergraduate theological education if this image of the tradent is what we have in mind for our students. Three aspects of this image can serve as pervasive or recurrent themes across the structure of a major or program. One aspect is the interpretive nature of the tradent's work, a second is facility with traditions, and a third is the creative, constructive work of thinking theologically. Whatever particular traditions characterize a department's context, the image of students as tradents can help focus pedagogical reflection on the department's work: teaching students as shapers of the traditions that shape them.     

Reading the Bible in the Lutheran Tradition

Abstract: In theological and ethical discussions, Lutherans appeal to a “Lutheran hermeneutic.” The content of this hermeneutic often is assumed more than defined. When defined, often a theological short‐hand is employed: the Word of God, law and gospel, grace through faith alone, and the like. This article suggests a more complex context for Lutherans reading the Bible and engaging in hermeneutics. There are “orientational dimensions” which create an environment for this biblical exegesis, interpretation, and proclamation. Noticing these orientational dimensions can deepen our understanding of the Lutheran tradition and also its ecumenical rootage.     

English for Bible and Theology: Understanding and Communicating Theology Across Cultural and Linguistic Barriers

This article introduces English for Bible and Theology (EBT), an inherently interdisciplinary field that merges English language learning with the content of biblical and theological studies in a context that is, by nature, cross‐cultural. Within this collaboration there exists the possibility not only to enable theological study, but also to enhance it through a focus on personal meaning and its communication, both of which are foundational to the communicative language classroom. That is, EBT seeks both to aid students worldwide in attaining the specialized language and cultural proficiency necessary to access English theological resources and to provide a community in which students can connect theological content to their lives. It is this second aim that provides EBT its relevance across a range of theological contexts, as native English‐speaking students likewise stand to benefit from the application of EBT's principles.     

Can virtue be learned? An exploration of student learning experiences in ethics courses and their implications for influencing moral character

What does it mean to teach virtue, or to learn it? We consider this question through an institutional review board (IRB) supported research study attending to student learning experiences in undergraduate ethics courses at a Catholic university with an explicit commitment to social justice. This essay draws on and interprets qualitative data concerning the outcomes of select pedagogical approaches that involve exposing students to the experiences of others: the use of narratives; participation in structured experiential learning activities; and community engagement through deep listening and facilitated dialogue. We focus our interpretation around the implications of these pedagogies in relation to student understanding of and attitudes regarding three character traits identified as “other‐regarding” virtues in theological and philosophical scholarship – altruism, compassion, and solidarity. This paper considers the implications of these pedagogies and the practical effects of different sorts of teaching strategies on students' self‐understanding as moral agents.     

Aligning with lives of faith

The philosophical and theological discussion regarding religious faith has primarily concerned itself with the abstract issues of what faith is, whether it can be rationally held, and how an agent can acquire, sustain, or deepen faith. The issue of how we should orient ourselves to the faith of others and the role such orientation might play in the religious life hasn’t been much discussed. It is this topic that I propose to address in this essay. I do so by considering a little-known nineteenth-century saint of the Eastern Orthodox church, St. Jacob of Alaska, exploring the ways in which the liturgy calls for its participants to engage with St. Jacob’s life of faith. I develop and defend the claim that it calls for the religiously committed to align their lives with the lives of exemplars such as St. Jacob.