Theological Reflection on Experience

Introduction

As defined by Andrea, theological reflection can be seen as an approach of thinking towards religious matters that begins from the experiences of life and prompts glancing in certainty, for increasingly significant significance, the living God. In that respect, it holds on the perception of living in a manner that questions to inquire on the fundamental elements of religion. Such questioning in religious perspective informs reflection that places the reflector in conversation with various wellsprings of the revelation of God, on a very basic level, it outline the confidence convention of a system. The experience gained from the world setting gives a better and intrinsic understanding and the living God. Graham held that experience of God can be uncovered through several source that include reflection on world experiences and the confidence custom. Fundamentally, holding discussion on the sources leads to deeper understanding, having a better explanation, contrasts, and enabling seeing things from a different perspective through challenging ones view and growing one another. Arguing from this point of view, ones makes a decision based on their respective significance and prophetic choices in the process. Therefore, such discussion on the reflection goes a long way in testing such elements as reaction to activity, psyche, and change of heart. This paper is centered around understanding as the utilization of models of theological reflection, and an investigation of its specific situation.

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Models of Theological Reflection: Critical Understanding and their Use

Broadly, theological reflection depicts the path in which one can gain legitimate understanding and view on his/her respective experience. As an intentional and orderly development in the investigation, it strive to finding the qualities of God, differentiation


  1. Dean, Andrea, ‘Theological Reflection: Is It for Me.’ Journal of Religious Education 50 (n.d), 29-37.
  2. Graham, Elaine, ed. Theological reflection: sources (scm Press, 2013).
  3. God's embodiment, as well as expectation from God on them. In study conducted by Dean on theological reflection, it points to positively models deeper understanding for the understudy by limiting oneself to look at contribution in the third eye of confidence, breaking down one attributes, which forms a core part of held convictions especially towards the views on the philosophy, and importantly seeking God’s inquiry.

    Within study hall purposeful drive, the religious reflection is perceivable as a cultivating device that revokes imaginations in learning. Currently, according to Graham, instructor have access to several models of reflection that are vitally useful for their use. The table below outline the theological reflection models as well as capturing the process of developing respective model. According to Troken, each move in its instructive multifaceted nature, usability, and adaptability are rooted on the substance targets and subsequently learning outcome within pre-set goals and objectives.


  4. Graham, Elaine, ed. Theological reflection: sources (scm Press, 2013).
  5. Trokan, John, ‘Models of theological reflection: Theory and praxis.’ Catholic Education: A Journal of Inquiry and Practice 1.2 (1997).
  6. From the Table 1, it is observable that the models hold common features in depiction of thinking within religion bounds by logically perceiving the philosophy as a working guide. As asserted by Troken, logical religious philosophy takes a form in which one view and critically perceive the concepts of: the way of life within religious dimensions one believes in, changes in lifestyle brought by social settings, the conventions held as a Christian, and the gospels teachings and especially those related to soul. Although the models share commonness on religious thinking, they also represents different approaches for theologizing with each pay consideration of specifics settings. As such, the models view starting point of philosophical thinking as well as assumptions founding it.


  7. Ibid
  8. D'Souza, M., 2009. Theological reflection and field-based learning in religious education: The educational focus. Journal of Adult Theological Education, 6(1), pp.81-97.
  9. Fundamentally, method forwarded by Lonergan (widely referred to as Lonergan’s Methods in theology) takes a central part in the shaping the models within the human limits with regards to valid insight and self-greatness. This encompasses establishment of choose, get, judge, visit, and cherish endeavors. Nevertheless, changing thinking towards the religious teachings cultivates new view on the methods that include; Mint and Stewart Service Learning, Whitehead and Whitehead method of ministry and Delve, Browning method of correction, and Lonergan Transcendental method. Additionally, such method as Killen and DeBeer Movement, Shea Narrative Storytelling, and Groome Shared Praxis are other prominent methods offering insight on theological reflection. Within the scope of this paper, two methods are focused on; Browning Method of correlation and Lonergan Transcendental method.

    Lonergan Transcendental Method

    Credited with putting in place a progressive strategy for planning on cognizant subjectivity, Lonergan provide an insight into separation of theological specialties and conversion types as well as offering reunification ways. According to Hestenes, investigation into cognitive subjectivity is rooted on the purposeful thinking by the subject, expanding one thinking and questioning aspect, upholding and coordinating approaches on common science, directing methods towards transcendentalism, and outlining formally anthropological sections related to philosophical views and human sciences.


  10. Sullivan, P.A., 2014. Theological instruction and faith transmission: Lonergan's method as pedagogy theology. New Blackfriars, 95(1059), pp.593-605.
  11. Sullivan, P.A., 2014. Theological instruction and faith transmission: Lonergan's method as pedagogy theology. New Blackfriars, 95(1059), pp.593-605.
  12. Researching on the possibility that Lonergan was a theoretical information fanatic, Killen and de Beer found his consciousness towards the organizational results through establishment of mysticism. Furthermore, the research investigate further the occurrence from arguments forwards and perspective taken especially the thick and specialized discourses in the crusade from the understanding of theology. Conversely, Grace held the view that comprehension leads to significantly low and discouraging predispositions by one aggregate particularly by gatherings driven emotions such as classes, clans, groups, countries, or proficient or politics affiliated groups. Generally most harmful is the general inclination inherent in decision-making ability: the inquisitive danger...to grow its real stress for the strong and the rapidly suitable into disregard of greater issues and separation to long stretch outcomes.

    The enormity of technique in catching social rot is to clarify the bases on which good judgment can be settled on a choice, for regardless of its noteworthy judicious adequacy as for the particular it is totally unequipped for denouncing itself. Just like one instinctiveness, ability to detect and recognize own special inclination when that inclination is defined by advancement of humankind.

    “Suppositions and attitudes that used to be the characteristic of a minority bit by bit spread through society to transform into the idioms of legislators and authors, the assumptions of heads and educators, the unopposed center of the sound judgment of a people.”


  13. Killen, Patricia O’Connell, and John de Beer, ‘The Art of Theological Reflection (New York: Crossroad, 1994), viii. 23,’ Schneiders, “The discipline of Christian spirituality and Catholic theology 198.
  14. Grace, R. Jeffrey, ‘The transcendental method of Bernard Lonergan,’ Consulted on August 23 (1996), 2003.
  15. Killen, Patricia O’Connell, and John de Beer, ‘The Art of Theological Reflection (New York: Crossroad, 1994), viii. 23,’ Schneiders, “The discipline of Christian spirituality and Catholic theology 198.
  16. Paver posed that the science should direct the presence of mind particularly on matters related to financial practices and cultural degree. However, science do not selectively store information than cognitive presence. The advancement in science and subsequently deeper understanding of physical and chemical aspects of our surrounding has resulted in limiting the logical foundations of mechanist determinism and the conceivable reality where they should shift to, by recognizing the logical circumstances.

    Instead of believing that the researchers will understand the removal of the stirred up astute assumption of mechanist determinism, introspective philosophy grasps the change proposed. To some degree within operative perspective, as humankind try to perceive of transcendentalism, one has to uphold a positions that will shift the counter-positions in contemporary world and current understanding.

    Further implication of the transcendental strategy employed by the sciences is the probability of a coherent facilitated exertion. Within the scope of growing information and data develop, the affinity to find progressively about less and less sets in as alienated by specific science leading in self-appointment threatened by hard and fast maintenance in the article. In addition to deficiency of interdisciplinary experts, the menace of limited sciences is exceptional. In this respect, Lonergan makes an assurance as for method:

    “It is in the measure that outstanding procedures perceive their ordinary place in otherworldly system, that benchmarks typical to all of the sciences will be perceived, that a protected reason will be accomplished for ambushing interdisciplinary issues,


  17. Paver, John E. Theological reflection and education for ministry: the search for integration in theology (Routledge) 2016.
  18. Townsen Loren, ‘Theological reflection, pastoral counseling and supervision.’ Journal of Pastoral Theology 12.1 (2002), 63-74.
  19. Hestenes, Mark, ‘The early Browning: Pastoral care in a pluralistic age and the method of practical moral inquiry,’ HTS Theological Studies 68.2 (2012), 91-98.
  20. and that the sciences will be actuated inside a higher unity...in which they will have the choice to make their...contribution to the course of action of key issues.”

    Upholding the hypothesis proper, the significance of transcendental technique can perhaps best be perceived with respect to the chronicled justification of the enthusiasm towards the transcendentalism. This intrigue rose out of the clearly insoluble issue of perceiving divine ease and the human open door gave the incomprehensibility of considering one term without the other. Almost completely characterized by Aquinas, the specific capability of trust and reasoning on estimative asking that include supervening unnecessarily and features, have withstood critics and attacks all through 7 centuries it has existed. Recently, it has evolved in noteworthiness inside Catholic way of thinking.

    Notwithstanding the fact that this medieval achievement is a separation inside the way of thinking, its centrality widens further:

    “...at the point when reason is perceived to be obvious from certainty, there is given a test to inspiration to create in discernment of its neighborhood power, to ensure its authentic field of solicitation, to work out its divisions of assessment, to choose its own one of a kind procedures, to work dependent on its case guidelines and resolutions claims.”

    Browning Method of Correlation

    In a book by Don Browning, Park explains the methodology of the relationship of philosophical reflection or the way wherein these religious groups bode to understand and


  21. Townsen Loren, ‘Theological reflection, pastoral counseling and supervision.’ Journal of Pastoral Theology 12.1 (2002), 63-74.
  22. Paver, John E. Theological reflection and education for ministry: the search for integration in theology (Routledge) 2016.
  23. Roberts, Michelle Voss, ed. Comparing faithfully: Insights for systematic theological reflection. (Vol. 1. Fordham Univ Press) 2016.
  24. make other comprehend the thinking. It is a course work unto which he explores how people try to fathom the way, in which strict networks show down to earth reason, and his work offers two thoughts; Browning is focusing on individuals who are seeking after the understanding of strict gatherings and the sort of knowledge they typify. Additionally, he is keen on strict gatherings' more than individualistic religious philosophy. He presumes that communities do religious philosophy and reveal shrewdness, and he attempts to make sense of how those capacities.

    As indicated by Paver, Browning believes that assemblages are networks of memory and viable explanation. That is; they have a history, custom and standardizing writings that offer an understanding of their convictions, practices, and qualities. As a pragmatic explanation, the networks, that is, places of worship and gatherings take part in an ever-changing setting in the interest to stay devoted to God and critical to the world.

    Over the years, theological reflection has hold a diverging views leading to despised by other disciplines. The study of God and religious beliefs itself has few supporters even in gatherings. Occasionally, as pointed by Park, ascending in collegiate paradigm as a scholar in theology has be regarded with little respect if not totally disregarded. Some contended that claiming a practical theologian in a reputable institution of higher educations court humiliation. Nevertheless, reemergence of realistic reasoning resulted in reconsideration of the theology itself. As indicated by Kim, such comeback in sensible and realism in reasoning has seen rise of contemporary views of things that include critical questioning and reasoning, reasonable explanation, practical discussion, fairness, sensible knowledge, praxis, and


  25. Park, Samuel, ‘An evolving history and methodology of pastoral theology, care, and counseling.’ Journal of Spirituality in Mental Health 9.1 (2006), 5-33.
  26. Paver, John E. Theological reflection and education for ministry: the search for integration in theology (Routledge) 2016.
  27. Park, Samuel, ‘An evolving history and methodology of pastoral theology, care, and counseling.’ Journal of Spirituality in Mental Health 9.1 (2006), 5-33.
  28. agreement. In this regard, one can argue that Western cultures has strived in decisions making perceived within a common and feasible paradigm towards a trivial living and shared goodness.

    Finally, this acts as a building block of Browning assertion of “internal center and external envelope”. The internal focus involves the strong activities of daily life for individuals and systems. Within daily activities that sees emergence of emergency that lead to external envelope. Within this paradigm, one finds the story structure and thick social depictions housing and supporting the inward part. As pointed by Kim, it is in sharing information with this outer envelope that informs fundamentals of connectivity and use phronesis. Moreover, the external envelop encompasses the aggregate of the sub-classes of the philosophical order that forms part of Fundamental Practical Theology, as referred by Browning calls. Taking everything into account, each sub-development in the outer envelope stressed over praxis.

    External envelop has four sub-developments: profound portrayal that begins the examination with a portrayal of what and why of our way of living. It is a significant delineation since it associates with the wellsprings of one’s perception embedded inside our praxis that structure our point of view on undertaking. Documented way of thinking attracts the scriptural and evident religious constituent of ones praxis to endorse or refute it according to the doctrinal findings within one area respects. Intentional way of thinking obtains us to the correlational procedure which the praxis we inspected in depiction, and the praxis prescribed inside recorded strict way of thinking are joined to propose another. Through


  29. Kim, Hyun-Sook, ‘The hermeneutical-praxis paradigm and practical theology,’ Religious education 102.4 (2007), 419-436.
  30. Ibid
  31. Whitehead, James D., and Evelyn Eaton Whitehead. Method in ministry: Theological reflection and Christian ministry (Rowman & Littlefield) 1995.
  32. Roberts, Michelle Voss, ed. Comparing faithfully: Insights for systematic theological reflection. (Vol. 1. Fordham Univ Press) 2016.

uniting actions and messaging in addition to trying to push roles informing other praxis. Finally, the fourth move is a valuable religious way of thinking because it brings the other three parts together to react to the requests "what should we do" and "in what limit will we live?" As such, one can argue that it is a fundamental standard and approach towards a concrete procedures and thinking about examinations of strong situation.

Conclusion

Philosophical reflection is a way where religious philosophy is sought after from the encounters of life and prompts looking of confidence, for fathomless importance and quest for a higher being; God. In any case, it is tied in with choosing how to carry on with one's life out of this intelligent examination that is the basic expectation of the use of strategies like Lonergan Transcendental The second strategy for philosophical reflection is the Browning Method of connection and has concentrated on deciphering normal human encounters, the strict images, and relationship of the two translations. Also, the strategy supernaturally examines the utilization of both social and cultural requests in the light of religious vision lastly the activities and projects associated with the mission for singular experience and reasonable practices. The two models guess information and invite under-looks into to figure out how to control, which can fill in as a lifetime mechanical assembly for consistent change.

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References

Dean, Andrea, ‘Theological Reflection: Is It for Me.’ Journal of Religious Education 50 (n.d), 29-37.

Graham, Elaine, ed. Theological reflection: sources (scm Press, 2013).

Hestenes, Mark, ‘The early Browning: Pastoral care in a pluralistic age and the method of practical moral inquiry,’ HTS Theological Studies 68.2 (2012), 91-98.

Kelly, Ewan, ‘Translating theological reflective practice into values based reflection: A report from Scotland,’ Reflective practice: Formation and supervision in ministry 1 (2013).

Killen, Patricia O’Connell, and John de Beer, ‘The Art of Theological Reflection (New York: Crossroad, 1994), viii. 23,’ Schneiders,“The discipline of Christian spirituality and Catholic theology 198.

Kim, Hyun-Sook, ‘The hermeneutical-praxis paradigm and practical theology,’ Religious education 102.4 (2007), 419-436.

Park, Samuel, ‘An evolving history and methodology of pastoral theology, care, and counseling.’ Journal of Spirituality in Mental Health 9.1 (2006), 5-33.

Paver, John E. Theological reflection and education for ministry: the search for integration in theology (Routledge) 2016.

Roberts, Michelle Voss, ed. Comparing faithfully: Insights for systematic theological reflection. (Vol. 1. Fordham Univ Press) 2016.

Grace, R. Jeffrey, ‘The transcendental method of Bernard Lonergan,’ Consulted on August 23 (1996), 2003.

Townsen Loren, ‘Theological reflection, pastoral counseling and supervision.’ Journal of Pastoral Theology 12.1 (2002), 63-74.

Trokan, John, ‘Models of theological reflection: Theory and praxis.’ Catholic Education: A Journal of Inquiry and Practice 1.2 (1997).

Sullivan, P.A., 2014. Theological instruction and faith transmission: Lonergan's method as pedagogy theology. New Blackfriars, 95(1059), pp.593-605.

Sullivan, P.A., 2014. Theological instruction and faith transmission: Lonergan's method as pedagogy theology. New Blackfriars, 95(1059), pp.593-605.

D'Souza, M., 2009. Theological reflection and field-based learning in religious education: The educational focus. Journal of Adult Theological Education, 6(1), pp.81-97.

Whitehead, James D., and Evelyn Eaton Whitehead. Method in ministry: Theological reflection and Christian ministry (Rowman & Littlefield) 1995.

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