Reflecting on Theological Reflection

Kate Bradford

As I work and study as a chaplain, I continue to struggle to understand what is meant by the professional phrase Theological Reflection. There are a number of methods described, each usually begins with the chaplain re-entering a pastoral encounter, in an open non-judgemental manner, for the purpose of reflecting. The act of reflection focuses on images or feelings that surface in response to a: question, issue, tension, theme, problem or sense of wonderment arising out of the encounter.

Essentially the reflective activity begins with

a)      self: being particularly aware of intensity of feeling and emotional energy levels, elevated or depleted during and after the encounter

b)      viewed from different perspectives: i.e. other people involved in the encounter

c)       more broadly from familial and societal views related to tradition, culture and religion

d)      lastly, the theological perspective: seeking God’s wisdom prayerfully. Theological perspectives are explored through Biblical themes, insights, narratives, doctrines, subjects, motifs rather than proof texting or ‘chapter and verse’ quoting. The reflective process aims to find a theological focus that resonates with the situation, identifying new ways of thinking.

Reflection increases awareness of our personal values, attitudes, beliefs and assumptions and intentionally explores the dissonance between self, articulated beliefs and God in himself. The discipline of acknowledging both differentiation and integration is critical. Recognising that actual default settings (real self) are not identical to articulated belief systems (ideal self) is foundational to practices of safe ministry. Personal belief systems are ‘approximations’ that tend towards, but are neither complete nor identical with, Biblical truth.  A further layer of complication, is the limits and finitude of understanding of self, others and God. There is a need to mind the gap.

Because the activity essentially begins anthropologically and focuses on an experiential dimension, this type of reflection is probably more accurately described as an activity of honest personal reflection in conversation with theology.

There is great value in reflection around pastoral encounters. The disciplined approach guards against jumping too quickly to a final Biblical assessment that

a)      theologises – attempting to provide an answer/solution that preserves God sovereignty

b)      spiritualises – denies the reality of the pain being experienced by the sufferer by neutralising the suffering, or

c)       allegorises – attempts to lessen the pain by re-casting or reinterpreting the situation, often minimising suffering.

Careful personal reflection helps guard against possible imposition, dismissal and manipulation. There is a real danger that the Bible may be co-opted to support a partial or poorly informed theological position if the reflector acts to rescue God, or to minimise personal discomfort.

There may also be a need to acquire ‘negative capabilities’. That is learning to live with half-knowing, capable of ‘being’ in uncertainties, living with mysteries, doubts and the things not revealed, without irritation and even the occasional ‘willing suspension of dis-belief’.[1]

Stephen Pattison suggests a three stranded conversation between

a)      the event or situation

b)      beliefs and assumptions drawn from the Bible and Christian tradition

c)       the reflector’s own ideas, beliefs, feelings, perceptions and assumptions.[2]

Gordon Oliver suggests an alternate model of hospitality, where the reflector is the guest of the Bible, as are the psychologist, sociologist and other invited strangers. In this model not all participants are equal partners in the discussion as each is subjected to the Bible’s wisdom.[3]

For theological reflection to be truly theological, the Bible cannot be just one participant in the conversation, but must be the interpretive key of all the other aspects.

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[1] Judith Thompson with Stephen Pattison and Ross Thompson, SCM Study Guide To Theological Reflection, (SCM: London), 2008. p 102-4.

 

[2] Thompson with Pattison & Thompson, 2008. p 61.

[3] Gordon Oliver, Holy Bible, Human Bible: Questions Pastoral Practice Must Ask. Eerdmans 2006.  123-6.