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PRACTICAL THEOLOgy’S

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Such a schematic overview of the self-making process of practical theology provides some initial pointers towards understanding the new, more comprehensive and developed view of the very nature of practical theology. There is great difficulty in presenting a simple, clear and objective description of the nature of the theological discipline currently called Practical Theology.

Christian practice continues to play a significant role in this process of coming to a deeper understanding of Christian faith. Christian theology must therefore be concerned with the truth of our Christian faith in God, as they are the foundation of our Christian way of life.

The basic methodological focus of practical theology, as we will discuss in the next section, is on authentic Christian practices. 29 Welling's test for truth as based on the fruits that practical theology yields owes more to the Gospels and St.

Instead of talking about a Christian way of life as a whole, we will talk about the "Christian practices" that together make up a way of life that is abundant. By "Christian practice" we mean things that Christian people do together over time to meet basic human needs in response to, and in light of, God's active presence for the life of the world in Jesus Christ.39. Second, this action involves the practitioner's whole self, precisely as participating in the moral and cognitive capacities of the community members, and thus, third, recognizes the fundamental good of theology as a way of life.

It is abstract, since there is no interest in the historical development of the practice itself. 45. He also lists eight authors who propose similar critiques of the conventional view of "practices." Cf.

Practical Theology and

Collaboration can occur naturally, but some practices require planned and systematic training in practices.

Religious and Theological Education

This serves to confirm practical theology as an important academic discipline (form of theology) with great potential to make a significant contribution to the overall theological enterprise and to theological education in particular. the second part focuses on the potential of practical theology to improve religious education. 343–50; don Browning, “towards a fundamental and strategic practical theology, secondly, it is a recognizable field of study – the Christian life and practices of the community of Christian faith, which derive directly from the revelation of Christ; thirdly, it is a critical reflective discipline that carries out an open critical activity, investigates, questions, challenges assumptions, serves the Christian community with its unique service of involving detachment, devotion and involvement.52. As a theological form, practical theology is recognized in three distinctly different approaches: the "Conjunctive approach" following Schleiermacher; Browning and Farley's "Process Approach"; and “A way of being and acting [and living]. According to this missio Dei, the subject of practical theology is church practice, which is cooperation through the Holy Spirit in the Son's mission to the Father's glory.

We propose a concrete example of how practical theology has already begun to significantly contribute to the improvement of the quality of Christian religious education through a critical analytical reflection of one specific catechetical education program, FIRE (Formation Institute for religion Educators). Practical theology emphasizes this internal interaction between course content and methods of communication, e.g.

Key means for achieving this understanding is the integration of content with living the Christian way of life (life 1. Integration);

Here, core tasks can be tackled more effectively and fruitfully by focusing on the specific tasks that flow directly from the Content + Performance (“a” above) and the Knowledge + Understanding (“B” . above) of the specific catechesis. Practical theology teaches us that the real challenges arise not primarily from undergoing tests of our abilities, but from the objective difficulties, obstacles and specific catechetical needs of the local Church. For example, scripture study in its current form is itself the involvement of people in many of these practices.

The same is true of historical and systematic studies: all of these fields and courses are important and necessary for the kind of systematic research and understanding needed to accurately understand basic Christian practices. Similarly, all of these courses could be greatly improved by recognizing and explicitly emphasizing the relevance and necessity of these practices.

Soli Deo gloria

THE “gRACE OF OFFICE”

THE CALL OF LEADERSHIP AND TRANSCENDENCE

As for the third point, this spirit of transcendence manifests itself in four things: 1) a fundamental desire for god; 2) Spirit-centeredness;

Office and Grace

Such grace, from the beginning, cannot be thought of apart from God's personal love and its response to man. First is the gift, or reward, of grace, or as Rahner calls it, "offered grace." Grace flows from initiative, favor, privilege, providence, abundance, bounty, prosperity, and divine power. It doesn't need to be given, but it is, and this offer of grace makes the difference.

2Joaquin Yap, Theological Anthropolog y II: Grace 1, Unpublished lecture notes (Quezon City: loyola School of theology, 2009), 14. Besides these basic descriptions of grace, there are several other ways to imagine and explain it.

The Radical Need for Grace in the Office

They come from specific ways of understanding the complex human condition; they carry special perspectives in anthropology. History testifies to how mankind fell because of power, pleasure and possessions, and the leaders in office were not exempt from this "fall". Power is an integral part of leadership;. The office can thus be a place of possible shame for power, pleasure and possessions and as such needs grace.

Office bearers—the leaders—require radical grace to combat the pitfalls of power, pleasure, and possession inherent in office, temptations that leaders may face and face on a daily basis that become inevitable occasions for sin and disgrace. He says that humans are burdened with "a cruel necessity to sin" (peccati habendi dura necessitas), the necessity arising "not from any physical or metaphysical determinism, but from the fact that while our free will is intact, our existential state weighs so heavily on it is that psychologically we inevitably incline toward evil.”5 Augustine's concept of covetousness describes the strength and persistence of the tendency to turn away from god and "engage in self-deifying selfishness of utter self-satisfaction by the fleeting realities of the world.”6 For Augustine, in view of this inevitability toward evil, a medicinal grace (gratia sanans) is radically necessary to heal people's inherent injuries.

The Office as a Locus of Grace

First, the office, which is part of the Church, is blessed in a special way with the Holy Spirit. The first point comes from church tradition, where "services in the Church" are seen as specially endowed with the gift of the Holy Spirit. In Acts 1:8, the disciples receive the power of the Holy Spirit, and its activity and presence in the Church continues and is guaranteed.

Thus, because of the universal presence of grace, Christians cannot view the secular world as a hostile arena. The Christian's confidence does not come from naivety in the face of evil, but from the awareness of being gripped by a reality that transforms everything.8.

Faith in the Leader’s Capacity for Transcendence

With these grace perspectives of Augustine and Rahner, work is not only a place of inevitable sinfulness and shame (as discussed in the previous section); it is at the same time a place of divinity and goodness, a place of all-round grace, where opportunities for moral guidance abound. the world witnesses this through leaders at various levels—local, national, global—whose lives have shown much goodness and grace. they lead with responsibility, competence and character. their lives are a reflection of integrity and ethics. they are able to lead from a deep source within themselves, a spirituality that enables them to sacrifice and generously give their lives to others. They build communities of hope and strength in places where human hardship and struggle are commonplace. these leaders carry the "grace of ministry" that theology claims prevails over the tendencies to sin and shame. a spirit that contains possibilities for goodness. there is a third way to interpret the phrase, and that may be a belief in the leader's ability to transcend. By "transcend" we mean to overcome or surpass oneself towards a new level of consciousness and ability.

Specifically, the "grace of office" can refer to one's faith and belief that the person in position can overcome his tendencies toward sin or shame, and thus avoid the pitfalls of power, pleasure, and possession. no matter how strong the temptations may be, grace will allow the leader to overcome himself and realize the great opportunities for goodness that are also inherent in the office. This grace can be described in four ways: 1) a basic, natural desire and inclination towards God; 2) concentration on the Spirit;.

In the Old Testament, "grace" can be understood to have different meanings,12 and these can provide insight into the reimagining of power, pleasure, and possession. Pleasure can be imagined away from physical pleasure; it can be appropriated as charis, which is spiritual pleasure, joy, beauty, elegance, charm, attraction, affection and care. Power can be rethought away from its abusive and domineering qualities; it can be understood as baruk, the idea of ​​a blessing that invites praise, glory, gratitude and thanksgiving.

This allows it to be understood that this order is created through and through a relationship, one's personal relationship with god, one that is nurtured throughout one's life. The forces inherent in the office - power, pleasure, possession - are thus ordered and transformed into spiritual blessing, joy and generosity.

The term "self-transcendence" itself denotes the interaction of the self or the human with the power of transcendence or the divine. Thus, justification by grace not only causes forgiveness of sins, but, more positively and constructively, facilitates the transformation of man. To make men gods, God became man.” Duffy summarizes Augustine's view of grace as deification with the phrase "grace is the mystery of the exchange of natures".

22Jacques dupuis, ed., The Christian Faith in the Doctrinal Documents of the Catholic Church, 7th ed., rev. Becoming "lovable" may be the goal of the self-transcendent leader as he embraces the grace inherent in his office.

Summary and Conclusion

Virtuous habits create the virtuoso in man: grace joins the person, and like a ballerina in her expertise in dance, movement becomes "pleasant." Moreover, the Christian leader is called to a model of transformation that is Christic: emptying of self (kenosis) and humble obedience to God and His will for one's life. The fourth is the transformation of self through deification, or the process of persons partaking of the divine nature.

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