Can Theology Be Practical?

Theology is defined as the systematic study and conceptualizations of God. Theology is by and large represented by the religious philosophies and influences that these conceptualizations have on experience, faith and practice. Contemporary understanding of theology assumes that it is a reigning area of learning about the relationship that humans have with the divine by examining doctrines on subjects relating to grace, salvation and sin. It is distinguishable from religious philosophy as it more concerned with the exposition and validation of a particular faith rather than ascertaining conjecture related to faith. Both Terry Veling's "What Is Practical Theology?" and Gerard V. Hall's "Australia and Oceania," examine theology and its respective fragments and fields such as process theology. They illuminate an in-depth understanding of how we as individuals have come to know theology; both from an historical and practical context. 

Veling examines what is known as the fragmentation of theology. Much of the reasoning that is presented in "What Is Practical Theology?" seeks to aid the reader in rationalizing how theology became divided along the lines of fields and specialties. At the onset of the presentation, Veling presents that much of the historical aspects of theology have been associated with the "desire of God, human work and labor, contemplation of the scriptures, the search for wisdom and the love of neighbor."   For Veling, this is how theologians have captured the crux of God and God related constructs. The problem however, is that with the expansion of theology into several branches over the years, the structure of theology and its definition has become difficult to label. Veling states that "we have grown accustomed to clarifying and [then] seeking [the answers to what something is about]"   To clarify and seek, Veling identifies that the only way to know precisely what practical theology is about is to "deepen our understanding of what the kingdom of God is all about and what it means to be a people of God."   

Moreover, theologians have faced difficulty in separating the systematic practice of theology versus the pastoral practice due to its many characteristics. Veling does not believe that such a firm grasp of practical theology can be made if it is put into the field of systematic theology where "everything is placed into a grand narrative [or] pastoral theology, [which takes] what we have learned in the great system and applie[s] it to the more everyday practices of Christian living."   So then how can we as Christians reconcile what practical theology is really about if the thoughts behind it are too voluminous and widespread to outline? Veling offers a solution and that is to be open in expectancy of an ever-evolving process that we as Christian people are undertaking. In other words, to identify what practical theology is, we have to become more apt to appropriate divine learning and revelation as we receive it as Christians; which is in itself an ongoing stage of development.

Gerard V. Hall's "Australia and Oceania" compares two different perspectives on theology in different parts of the world. Like Veling; Hall, theorizes why theology has been augmented into several presentations throughout the years. Hall seeks to clarify the religion of Australia and Oceania. Australia "is reasonably well defined in terms of political identity as a commonwealth and nation-state, [while] Oceania consists of thousands of islands and large number of independent nations spread across the Pacific Ocean" 

The theological perspectives of Australia are more straightforward and clear-cut, while the religion associated with Oceania is wide-ranging and expansive. At the center of the distinguishing dynamic between the two is the verification of those that are "self-acclaimed Christian[s]"  and those that identify as another sect of Christianity such as Pentecostal or Roman Catholic. Hall ascertains that much of the Australian theological education is focused on the rational side of Christianity through "the domain of individual churches"  whereas the Oceania education "is complex and ever-changing"  due to the continual paradigm shift that many teachers and ministers have undergone.

Hall states that the theology of Oceania is expanding into colleges that are not solely Christian based, while Australia retains much of its origins with solely Christian colleges and universities. For Hall, the theology of Oceania is marked by "a focus on the practical realities of ministry and pastoral formation"  rather than the expression of rigid theological practice that Australia encompasses. Oceania theology has evolved due to the "immense cultural, linguistic, geographic"  narratives throughout the years. That is not to say that Australia has not evolved, according to Hall; yet rather than viewing theology as practical, Australians see it as "integral to all theology, a reconnecting theory and practice, thought and life."  In essence, the decision making of Australians is grounded in the historical conceptualizations of God whereas the everyday practices of Oceania theology is driven solely by God's assistance through the navigation of the unchartered waters of everyday experience.

Ultimately, both Veling and Hall’s goal is to say that one's knowledge of God is rooted in their theological upbringing. Hence, theologians who have grown up with a historical reference of God are more inclined to express it in a rigid and ritualistic manner, while those that are learned in the realm of practicality as it relates to God are more apropos to present it from a worldly outlook.

Bibliography

Hall, Gerard V. "Australia and Oceania." In the Wiley-Blackwell Companion to Practical Theology. Malden: Wiley-Blackwell , 2012. 544-554.

Veling, Terry A. Practical Theology: "On Earth as It Is In Heaven". Maryknoll: Orbis Books, 2005.