Master of Transformational Development
Doing Theology in the Context of Poverty & Injustice
I must confess that after I read the unit guide for this semester, I approached the subject with a degree of reservation. The minor essay question asking to “Identify a key point of tension or difference between your ‘inherited theology’ and your emerging theology that is evolving in response to the challenges posed by your vocational calling” evoked a tension in my theological sensibilities. I struggled to connect with the notion of an ‘emerging theology that is evolving’ in response to my ‘experiences’, rather than God’s revelation. From the outset, I found my theological roots (The Salvation Army comes from a Wesleyan Methodist theological tradition) reacting to any thought that human experience is an equal or greater authority in forming a contextual theology.
I come from a theological position that there are core beliefs about God’ as revealed in Scripture, that are unchanging regardless of culture, time or experiences. Obvious examples include: Authority of the Scriptures, Monotheistic God, Trinitarian God, Divine & Human natures of Christ, Salvation through Christ alone, etc. So, to encounter Stephen Bevans as the first reading for the semester, who places experience above revelation, only fuelled my reservations about the subject. The author’s explanation of ‘contextual theology’ made me incredibly nervous, especially if the "experience of the present" is at odds morally, ethically or spiritually with the "experience of the past". I wrestled with the question, “If there is space for “self-theologising” to be included in Henry Venn’s 3-Selves model for indigenous churches, then, how do we genuinely invite and include a “new agenda, new methods, new voices, new dialogue” (Bevans, 2009, p. 13) without losing biblical integrity in arriving at and applying a contextual theology?
However, throughout the reading period the breadth of readings and diversity of thought on the subject balanced Bevans’ views with an understanding of contextual theology which “leads us to the realization that the fundamental transformation that must take place is not the transformation of an ancient message into a contemporary meaning but rather the transformation of our lives by means of God’s Word” (Segura-Guzman, 2010, p. 130). The other authors and our cohort discussions enabled me to engage with contextual theology, not as a threat to biblical truth, but as an endeavour to allow God’s voice to speak through other cultural contexts in a way that will provide a contextual revelation from within their respective cultures and life situations. I was reminded of previous undergraduate study where I encountered authors like Clark Pinnock who affirmed, “We do not affirm the possibility of God’s revealing himself outside Christianity begrudgingly - we welcome it! Not only does such a possibility suggest bridges in other cultures to enhance mission, but it also allows us to hear the word of God from others and deepens our own understanding of revelation” (Pinnock, 2015, p. 208).
The subject also provided an excellent reference point for retrospective reflection on interfaith dialogue I had with leaders from the Ahmadiyyah Muslim Community and Afghan Muslim asylum seekers in my previous appointment. It has given me new language and fresh understanding for these conversations where I felt theologically way out of my depth at the time. It also has affirmed, that despite my inadequacies, the Holy Spirit was clearly present and guiding this dialogue and I was simply joining in on a conversation that had already begun.
In my current vocational context, navigating a course for The Salvation Army as still a relatively new mission in the Solomon Islands has been a process of discovering what this movement needs to look like in this cultural context. The major essay has allowed me to apply the learning of this semester into a culturally specific challenge that could open the door for future mission and ministry for The Salvation Army by engaging in critical theological reflection and application. It has contributed significantly to conversations I am currently having with local community and church leaders and I believe will provide a useful paper, not only for the Solomon Islands, but also for The Salvation Army in Papua New Guinea. Learning how to ‘do theology in the context of poverty and injustice’ in this context could not be any more relevant and timely!
