Praxis is the mixture of reflection and action; it is the activity of theorizing and practice (Freire 2000). The pastor is a practical theologian and their job incorporates thinking in community about God and moving that community toward seeking the character of God in both systemic and individual lived realities of daily life. Good pastoral theologians possess the ability to speak meaningfully and truthfully about broad topics of ultimate social concern rooted in a deep understanding of the nature and character of God. A true pastoral voice attempts to speak well of God, and to live a reflection of God in world. The role of the pastor theologian is, however understood in whatever tradition we embrace, is in some shape or form about bringing people face to face with the reality of God, responding to God’s invitation in their lives, and shaping their existence by the eternal truths revealed in sacred text (Strachan 2015). The pastor theologian understands their role not only as leading the worship life of a community, but shaping the thought life of a community with an eye toward active engagement in the world.
Church is a countercultural enterprise which models an alternative set of values and practices to those of the larger world (Allen 2008). Christian communities should not seek to leave their home cultures; rather they remain in them subverting and subduing anything that deters human flourishing in order to bring the realm of God into manifestation within that culture (Volf 2011). Theology is that discipline which has the responsibility of continually examining the proclamation of the church in light of Christ. The task of theology, then is to critique and revise the langue of the church (Cone 1997). Pastoral theologians focus the community on transforming themselves and the world in light of Gospel narrative. Churches need the preachers who proclaim the Gospel to be theologians who are skilled at interpreting it. Reflecting theologically keeps preachers present to attend to the realities the Gospel is meant to impact, enabling them to take an ancient text and make it applicable to contemporary circumstances (Cone, Said I Wasn’t Gonna Tell Nobody 2018). This is the only way the church reveals a community bound together by their willingness to journey into the meaning and mystery of God. The place where disparate parts of our humanity can be bound together and then kept from being separated again (Spong 2001).
As a practical theologian, the pastor must engage the community in making connections between their life experiences and their current worldviews. The pastor challenges everyone to think critically about the roles their family histories, ecclesial formations, and social contexts have played in the way they engage the world (Francis 2015). This is done in light of a clear understanding of the person and work of Jesus and the intent of the Gospel. Insomuch as theology seeks to understand, to interpret, and to impart the Word of God and its meanings in various historical, cultural, and social context, the task of the preacher is to preach a new world into existence (Bond 2013). A text cannot be understood apart from the world it creates in the imagination of the hearer. Its effects- social, emotional, psychological, and otherwise – are vital to any extraction of meaning, since that meaning has no productive existence outside the mind of the hearer (Townes 1997). The pastoral theologian acts as a co-creator of the work by supplying the portion of the text that is not written but implied. This is a powerful task in that it sets the frequency of understanding and action in any given community.
It is of the utmost importance that we have pastoral theologians who have been steeped in a theological education that looks beyond the walls of the academy, historically truncated faith genealogies, contemporary institutional communities of believers, all of which have been guilty of centering the self as adjudicators of reality (Hopkins 2007). We need pastoral theologians who see themselves not just as CEO’s or life coaches but fundamentally as prophetic voices holding up the folly of the culture and pointing that culture toward a preferable future that is rooted in the realm of God – a future that centers the love of the Divine for any and all equally and without dissemination. We need a generation of pastoral theologian who are on fire with passion for human flourishing who are committed to the whole council of God.
Non schola, sed vitae,
Rt. Rev. Edward Donalson III, DMin | Director of Liturgy and Worship | Assistant Clinical Professor
SCHOOL OF THEOLOGY AND MINISTRY | SEATTLE UNIVERSITY
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Bond, Adam L. 2013. The Imposing Preacher: Samual DeWitt Proctor & Black Public Faith . Minneapolis: Frotress Press .
Cone, James H. 1997. Black Theology and Black power. MaryKnoll: Orbis.
—. 2018. Said I Wasn’t Gonna Tell Nobody. Maryknoll: Orbis.
Francis, Leah Gunning. 2015. Ferguson & Faith Sparking Leadership & Awakening Community. St Louis: Chalice Press.
Freire, Paulo. 2000. Pedagogy of the Oppressed. New York: Bloomsbury.
Hopkins, Dwight N., ed. 2007. Black Faith and Public Talk. Waco : Baylor University Press .
Spong, John Shelby. 2001. A New Christianity For A New World. New York: Harper Collins.
Strachan, Kevin J. Vanhoozer and Owen. 2015. The Pastor as Public Theologian: Reclaiming a Lost Vision. Grand Rapids: BakerAcademic.
Townes, Emilie M., ed. 1997. Embracing the Spirit: Womanist Perspectives on Hope Salvation & Transformation. Maryknoll: Orbis.
Volf, Miroslav. 2011. A Public Faith. Grand Rapids: BrazosPress.