It is in this complex sense that students as historically-situated are responsible beings in doing public theology. They are personally answerable for their own basic beliefs and actions to someone or something other than themselves. Because students are on the one hand finite and historical and on the other hand active agent-subjects, they must face their historical embeddedness with responsibility. Secondly, this movement is good pedagogy for public theology because the critique is done within a classroom setting in a communal manner.
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The presence of questions that facilitate this movement formally means that an educator is not leaving the students to their own devices. This constitutes looking out for the good of the student, envisioned as a dialogical being. However, since educators also are dialogical in nature, they are responsible for more than merely asking questions. Questions themselves are never neutral and critique is always bound to standards. On the other hand, this prepares students to recognize that their present responses and understandings are finite, fallible, and imperfect and therefore requires plotting a course beyond them.
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Both of these are crucial for doing public theology; both are important in responsible pedagogy. A third element of shared praxis is identified by Groome as making accessible the Christian Story and Vision. Because this is itself an interpretation, making Story and Vision accessible is not presenting the predigested knowledge of a finished, clear-cut package.
Yet it is not mere fabrication and novelty either. Public voice and overt consciousness of religious heritage are intertwined. Because no public theology is individual and ahistorical, it requires situating personal beliefs in the context of a larger religious tradition. Furthermore, the dialogical anthropology that undergirds public theology implies that humans are not autonomous and atomic individuals, but communal and dialogical. This means that a pedagogy doing public theology requires an interaction between personal basic theologies and a larger religious tradition.
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This could take the form of lectures, videos, readings, guest speakers or even student presentations. The point of doing so is to provide resources for the students developing a public theology. The central insight of this movement is that students ought to develop their own public theology only in the context of traditions and communities. Being a personal bearer of responsibility, as a student in fact is, has a communal dimension for it always take place in the context of historical traditions.
Responsibly arriving at truth and right action thus always involves answering to a tradition, or perhaps traditions, even if this includes in the end differing with them. Despite the good work of systematic theologians, theological resources thus are first of all in narrative form. However, if public theology is not to remain merely a contemplative activity but is to become ethical action, this provides a second reason for accenting the narrative structure.
Students engaging the public realm, whether that be entering dialogue or undertaking public service projects, do so as characters with roles in these stories. It is thus important for them to locate themselves in the broader, older stories. However, Story is only part of what ought to be presented; Vision is equally important for public theology.
Of course, Story and Vision are not really separable, for vision is actually an essential feature of story. However, this is also an essential condition for having vision. Students as change agents need to locate themselves in the context of what sorts of changes are worthy to aim for. Vision not only flows out of story but is an integral component of it.
The notion of vision is also vital for public theology. Doing public theology requires having a creative vision for society, a transforming vision for life here on earth, a vision of how to change history and culture. A public theology fits into the space provided by this vision. Public theology involves uncovering, developing, instilling and acting on the content of that transforming vision. According to Tracy, public theology centrally involves employing prophetic symbols that bring to the public conversation a utopian hope for a better society Tracy , p.
Without a vision for how society could be, or ought to be, there would be no space for putting the theological resources to work in the public realm. For a basic theology to claim a place in the public conversation requires a vision for that society. However, the visionary nature of such a vision needs to be highlighted. That is, although a vision is necessary for concrete public discussion and action, the vision qua vision ought not be construed as a set of objective beliefs, a rational plan for thought and action without remainder. If this personal and communal vision is treated as a set of objective truths, absolutely true from no particular vantage point themselves, we would no longer have a vision, but instead a rational blueprint.
By contrast, a vision qua vision is a normative guide for the present that calls from elsewhere. This is not a form of pessimism about putting visions into practice; instead, it is a way of saying that what ultimately guides and motivates historical actions and thoughts is something other than rationally constructed blueprints.
What is needed as a condition for public theology is seeing itself as a historically-situated content of a transforming vision. Pedagogically, presenting Story and Vision is a way for an educator to look out for the good of the students. This process is never a passive reception of obvious truths; instead, appropriation is embedded in the process of dialogue. This movement, too, is crucial for public theology as such. The non-foundationalist character of the narrative construal of theology means that rational argumentation is a distorted abstraction of doing public theology.
Instead, the temporal character of theological thinking calls for a true conviction of the heart of those who engage the resources of theology in the public conversation. This requires, in the classroom focussed on doing public theology, a space for the students to appropriate critically the theological resources of religious tradition in which they are being educated. Students need to own the theology if they are going to use it authentically in public discourse. This makes appropriation necessary for public theology. As part of a pedagogy, the fourth movement might be embodied by encouraging students to critically assess and take in what they perceive to be the insights presented in class or in the readings.
Weekly journals might be assigned to interact with the readings in which students critically appraise the wisdom of the authors and adopt freshly articulated, modified versions as their own ideas. Class time could include small-group cooperative learning strategies in which students attempt to puzzle out together, dialogically, what is right about a particular public theology of an author and how it might fit with their own worldview. Whole-class discussions might facilitate this movement effectively.
Finally, the process of appropriation might be modeled by using literature that itself exemplifies how to appropriate theological symbols that inform public issues. The essential feature of this movement is the notion of appropriation. Although this could be construed in a quasi-violent way of ripping ideas out of their context arbitrarily, that is not what is intended. As such, appropriation in the classroom is an analogue to the conversation that constitutes the public sphere outside of school. Part of being a subject is the production of personal stories and visions Kerby Thus it is essential that each participant must be active in developing his or her own public theology while being invited to be faithful to their collectively informed traditions of faith.
This co-responsibility is facilitated by including the movement of dialogue in the classroom. Furthermore, part of influencing students is modeling how interaction in any public realm ought to go. Doing public theology in a classroom requires dialogue to be successful. In Christian religious education, participants are invited to make decisions about how to live the Christian faith in the world.
Educating for public theology ought to include this fifth movement as well. The invitation to commit to particular basic beliefs positions and actions is an important ingredient for doing public theology. Participation in a public conversation by contributing beliefs to which one is not committed is counterproductive and perhaps ultimately incoherent. Thus a pedagogical moment for commitment seems entirely necessary for doing public theology.
This could take diverse forms, from writing position papers to participating in service learning opportunities.
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The pedagogical feature in this element of shared praxis is the dimension of commitment. Although closely related to the element of dialogue, conceptually this kernel is distinct. By contrast, the invitation to the students for their responses and decisions is a call to commitment. Commitment to something by a student is part of what it means to be a bearer of responsibility and contrasts with two possible misconceptions.
On the one hand is the emotivist error, namely, the mistaken idea that the position at which one arrives is an arbitrary subjective choice and an expression of personal taste see MacIntyre , pp. On the other hand is the objectivist error, namely, the mistaken idea that a position can be accepted on the basis of pure reason by an autonomous, ahistorical being see M. Commitment, the delicate balance between these two poles, goes beyond dialogue in that it is its provisional closure by signaling the common meanings that have been discovered and constructed.
Of course, it is difficult for commitment to occur without dialogue, since the former moment is a centrally effective way to ensure at once personal involvement evaluation and impersonal, non-arbitrary criteria for personal acceptance. Commitment respects the students as bearers of responsibility because the commitment is ultimately the responsibility of the students themselves.
Simultaneously, including the act of commitment as a pedagogical moment is looking out for the good of the student because all learning requires this sort of closure. They must be invited to perceive and commit to obedient, faithful responses, broadly construed, to the best of their ability. Employing the five elements of shared praxis for public theology in the classroom constitutes what Freire would call a pedagogy of hope. Shared praxis can be viewed as a visionary pedagogy of hope that not only embodies optimism for the future but also bases this in the development of concrete commitments of public theology by the students.
Of course, this is partly because shared praxis could itself be interpreted as embodying a particular public theology, for it can be thought of as an educational incarnation of a central Christian theological symbol itself, namely, the metaphor of the Kingdom of God. This gives the room to interpret the metaphor of Kingdom as a transforming vision, a foresight and openness towards the possibility of changing present reality society, culture towards a future better state; a Kingdom vision on this interpretation is something that sees a gap between what is and what ought to be, between the now and the future, between fallenness and perfection, between the good possibilities of the structure of creation and the deformed direction of the present.
As an expression of this Kingdom vision, a central insight that any public theology can contribute to the public sphere is this sense of inbetweenness. In a similar vein, what shared praxis contributes to a classroom is an analogical inbetweenness. It is a pedagogy that embodies the very thing we might seek to instill in our students, namely, the sense of a gap which calls us to social conversation and action, which urges us to public activity in the world guided by a transformative vision.
Functionally, a transforming vision operates as a corrective to what is. As a transforming vision, the metaphor of Kingdom creates a critical distance from what is by having an openness to what ought to be; analogously, shared praxis can be thought of as a space to articulate and to develop what ought to be. A transforming Kingdom vision functionally is a force that motivates to action, to doing public theology. Similarly, the dynamic movement of shared praxis is fueled by a normative vision, an ought, something to hope for and strive towards.
Creating awareness of a transforming vision in our students leads to what could be called possibility thinking, the movement to what could be from what is.
To do this in the classroom itself requires a gap, a space that following Vygotsky we could call the zone of proximal development, a space that requires cooperative efforts among students and teacher to work through successfully. Students cannot be successful by merely abstractly discussing a transforming vision, they need to experience it in the very talking about it in order to truly understand it; the act of developing a basic vision for life ought to itself be life-transforming. To do public theology, to think that our theological symbols are important for the public sphere, to believe that a transforming vision will be a crucial element for changing society for the better, requires feeling the transition from the is to the ought without collapsing the latter onto the former.
If there is a gap between the is and the ought, then to think that we can and that we should be moved by the ought, rather than acquiescing to the is, requires actually experiencing the movement across the gap between the two. Instead, it is also important to view them as radial categories Lakoff , i. The zone of proximal development, the locus of education where teachers pull students along beyond where they could go by themselves, could then be viewed as the place where the two categories meet. It is likely that their meeting is a central condition for the possibility of a transforming vision springing into action, including public conversation.
If that is so, then part of a transforming vision is being able to experience the possibility of the actual transformation through the gap between is and ought if it is to be an optimistic vision. Of course, hope is not really a mere option for a truly transformative vision. A despairing vision would see the gap between the is and the ought as an unbridgeable chasm; hence it would not be a transformative vision. In the same way, recapitulating the optimism of a transforming vision, shared praxis is also always structurally an optimistic pedagogy in character, for it always believes that incremental change in the students will lead to a qualitative difference.
In a strong sense, shared praxis is operating, in the classroom, with its own transforming vision; in that sense, it is structurally a Freirean pedagogy of hope. In a very real sense, then, shared praxis can be thought to embody a central Christian theological resource, a transformative Kingdom vision, to facilitate conversation and action for the public good. It might be thought of as public theology in educational action even as it is employed to do public theology with our students. Earlier Writings , J. Definitions of Religion in Sociology. An Inquiry for Christian Theology.
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Towards a Post-Critical Philosophy. Stewart Van Leeuwen, M. The Person In Psychology: A Contemporary Christian Appraisal. Sources of the Self: The Making of the Modern Identity. Constructing a Public Theology: The Church in a Pluralistic Culture. The Development of Higher Psychological Processes. Shaping a Christian Worldview. Talks for New Faculty at Calvin College.
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