Reviewed Book: Mudge, Lewis Seymour. Formation and reflection: the promise of practical theology. Philadelphia: Fortress Press, 1987

Weigel, Arnold D.

English

Wilfrid Laurier University

ConsensusVolume 15Issue 1 Mission of the Church Article 245-1-1989Formation and reflection: the promise of practicaltheologyArnold D. WeigelFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationWeigel, Arnold D. (1989) "Formation and reflection: the promise of practical theology," Consensus: Vol. 15 : Iss. 1 , Article 24.Available at: http://scholars.wlu.ca/consensus/vol15/iss1/24Book Reviews 135an intense examination of her life, her inheritance and what that needs tomean for her at this time. True to her feministic viewpoint, she pondershow life was for her and how biblical texts can interact in her living, aug-menting meaning and understanding. Her sociological background gives adifferent stance to critical examination of current scholarship, biblical andfeministic. But her disclosure of the effects her new beliefs had on herlifestyle, her family and community of friends, add a human dimension tothe academic insights.Miriam never entered the promised land. Shirley writes, “This ordealwcLS a journey and it, too, wais my home: the struggle against the tigerdoes not end; the cycle of Gethsemane, Calvary and Resurrection will berepeated—again and again” (217). Her book provides insight into the strug-gle of a woman attempting to integrate old and new ideas, a raised con-sciousness with romantic fantasies of a “promised land”. Women will findaffirmation and men another perspective, hopefully leading all to move tomore empathetic inter-relationships. For those involved with the Canadianchurch in the first half of the twentieth century, there will be remembering,especially of the enthusiasm of the “missionary movement”. Whatever reac-tions to our recollections and her revelations, Shirley challenges us to turnand face our own tigers and relive authentically our life’s experiences. Aswe do, we will be strengthened by the knowledge that others, both presentand past, are with us in the struggle and our companions in the wilderness.Enid R. PowellCambridge, OntarioFormation and Reflection: The Promise of PracticalTheologyLewis S. Mudge and James N. Poling, eds.Philadelphia: Fortress Press, 1987164 pp.What is practical theology? “What is the relation between ‘theology’as an academic discipline and living, worshiping, serving communities offaith?” What is the relationship between what goes on in the theologicalschool known as the seminary and what goes on in the parish?These are the questions—timely questions indeed—to which this schol-arly collection of essays is seeking some creative direction and construc-tive response. Within this volume, eight theologians—Don S. Brown-ing, Rebecca S. Chopp, Edward Farley, Thomas H. Groome, Lewis S.Mudge, James N. Poling, David Tracy, James D. Whitehead and CharlesE. Winquist—search for ways in which the academic theological world andthe practising parish simultaneously can be a critique of each other, a chal-lenge for each other, a partner in ministry with each other, and a creativestimulant with one another for the sake of the Gospel of Jesus Christ.136 ConsensusIn the foreword, the editors note that. . . this book has emerged from a series of seminars sponsoredby the Issues Research program of the Association of TheologicalSchools—The ATS grant made possible invitations—over a periodof two years—to an array of distinguished scholars and practition-ers from outside Chicago as well as from within. A faithful coreof local participants ensured continuity in the dialogue. These lo-cal colleagues also formed a progressively more sophisticated andaggressive audience to meet each new famous but unwary visitingspeaker! The essays in this book represent a selection of the papersgiven on these occasions.It is the claim of this text that theology simply is “the work of thepeople of God”. Yet what that really means is open to much question,constant debate and effort at clarification. And well it should be! For itis through these processes that “practical theology” (by which the editorsmean that “which makes the process of formation of Christian communityand personhood in the world thematic for critical reflection. Reflection canbe about the formation of the community of faith, and it can also be, inanother form, an element within this process of formation”) takes on itsrightful role. “If the people are to be the theologians, as they must be,theology as a fully responsible enterprise must teach them what it is to dotheology in the community of faith. They must be taught, so that they canthen surpass their teachers.”In many respects this book consists of eight viable ways in which thistask can be approached within the modern pluralistic world. To summarizeeach essay here would, of course, be inappropriate; such an exercise also hasthe tendency of doing a disservice to each author as well as to the reader,who might wish to read the actual words of each author. Yet it shouldbe noted that these essays are related to literature already in print by thecontributors. Hence, those familiar with Thomas H. Groome’s ChristianReligious Education or with Method in Ministry by James D. Whiteheadand Evelyn E. Whitehead will treasure the way in which these authorsreflect on the nature and the use of their own materials in theological re-flection.There are a variety of ways in which this text can be fruitfully employedin its designed task and purpose. The reader may in fact use each essay andits suggested approach to the questions at hand in order to come to termswith the issues of “formation” and “reflection” as well as the correlation ofthese in the search for a significantly constructive response to the question:What is practical theology? Or one may in fact compare one essay withanother. In any event, each essay is as much of a search for methodologyas it is for substance.I believe that this is a potential text for courses in systematic theology,pastoral/practical theology and in theological reflection. I also believe thatit is a book which seminars of clergy and laity, parish pastors, ministers inBook Reviews 137specialized settings and seminary professors would do well in using for on-going dialogues as to the relationship between academic studies in theologyand living one’s faith in the congregation/parish/world.In the editors’ epilogue, the poignant question is asked: “Living a faithtradition in the modern world— is that still possible?” Of course, thisquestion embraces a larger set of questions: “How is authentic Christianformation possible? How can we conceive a lived context of faith in whichsome form of critical correlation between tradition and situation can evenbegin to take place? How can the community of faith be both responsibleto the tradition and responsibly present in a pluralistic world?”Arnold D. WeigelWaterloo Lutheran SeminaryHealing Wounded Emotions: Overcoming Life’s HurtsMartin H. PadovaniMystic, Connecticut: Twenty-Third Publications, 1987U.S. $6.95In the foreword to the book, John Powell reflects on the observationof Victor Frankl that for the last fifty years psychology has had a narrowpreoccupation with the human mind and body to the neglect of the humanspirit. Powell suggests that “we have been selectively silent about thepersistent questions of the human spirit: questions about where we havecome from, what are we doing, and where we are going.”This book is written with the assumption that theology and psychologymust address the human condition holistically. It is written out of a beliefthat psychology provides clues in understanding and coping with life expe-riences. It views religious faith as a source of meaning and purpose bringinghope to the human spirit. Religious faith when integrated with psychologyshould potentially bring healing into the lives of people. Padovani arguesfor an integration of these two streams. He notes however, that “the taskof harmonizing the spiritual and the psychological is frequently difficult”(2). Problems occur when one discipline assumes its own approach to bea panacea for all life’s problems or where a discipline lacks knowledge ofthe other discipline. Using the imagery of blindness he says, “psychologicalblindness results in ignorance about the person; spiritual blindness fostersa profound ignorance in religious areas” (2).This short treatise is comprised of sixteen chapters which identify prob-lem areas, human experiences, behaviours or needs. His approach is todescribe the human experience in terms of problems. He then proceeds todescribe how these problems emerge in everyday life followed by illustra-tions as to how one can respond redemptively to the problem. A case in

Formation and reflection: the promise of practical theology

Scholars Commons

Consensus
Volume 15
Issue 1 Mission of the Church Article 24
5-1-1989
Formation and reflection: the promise of practical
theology
Arnold D. Weigel
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Weigel, Arnold D. (1989) "Formation and reflection: the promise of practical theology," Consensus: Vol. 15 : Iss. 1 , Article 24.
Available at: http://scholars.wlu.ca/consensus/vol15/iss1/24
Book Reviews 135
an intense examination of her life, her inheritance and what that needs to
mean for her at this time. True to her feministic viewpoint, she ponders
how life was for her and how biblical texts can interact in her living, aug-
menting meaning and understanding. Her sociological background gives a
different stance to critical examination of current scholarship, biblical and
feministic. But her disclosure of the effects her new beliefs had on her
lifestyle, her family and community of friends, add a human dimension to
the academic insights.
Miriam never entered the promised land. Shirley writes, “This ordeal
wcLS a journey and it, too, wais my home: the struggle against the tiger
does not end; the cycle of Gethsemane, Calvary and Resurrection will be
repeated—again and again” (217). Her book provides insight into the strug-
gle of a woman attempting to integrate old and new ideas, a raised con-
sciousness with romantic fantasies of a “promised land”. Women will find
affirmation and men another perspective, hopefully leading all to move to
more empathetic inter-relationships. For those involved with the Canadian
church in the first half of the twentieth century, there will be remembering,
especially of the enthusiasm of the “missionary movement”. Whatever reac-
tions to our recollections and her revelations, Shirley challenges us to turn
and face our own tigers and relive authentically our life’s experiences. As
we do, we will be strengthened by the knowledge that others, both present
and past, are with us in the struggle and our companions in the wilderness.
Enid R. Powell
Cambridge, Ontario
Formation and Reflection: The Promise of Practical
Theology
Lewis S. Mudge and James N. Poling, eds.
Philadelphia: Fortress Press, 1987
164 pp.
What is practical theology? “What is the relation between ‘theology’
as an academic discipline and living, worshiping, serving communities of
faith?” What is the relationship between what goes on in the theological
school known as the seminary and what goes on in the parish?
These are the questions—timely questions indeed—to which this schol-
arly collection of essays is seeking some creative direction and construc-
tive response. Within this volume, eight theologians—Don S. Brown-
ing, Rebecca S. Chopp, Edward Farley, Thomas H. Groome, Lewis S.
Mudge, James N. Poling, David Tracy, James D. Whitehead and Charles
E. Winquist—search for ways in which the academic theological world and
the practising parish simultaneously can be a critique of each other, a chal-
lenge for each other, a partner in ministry with each other, and a creative
stimulant with one another for the sake of the Gospel of Jesus Christ.
136 Consensus
In the foreword, the editors note that
. . . this book has emerged from a series of seminars sponsored
by the Issues Research program of the Association of Theological
Schools—The ATS grant made possible invitations—over a period
of two years—to an array of distinguished scholars and practition-
ers from outside Chicago as well as from within. A faithful core
of local participants ensured continuity in the dialogue. These lo-
cal colleagues also formed a progressively more sophisticated and
aggressive audience to meet each new famous but unwary visiting
speaker! The essays in this book represent a selection of the papers
given on these occasions.
It is the claim of this text that theology simply is “the work of the
people of God”. Yet what that really means is open to much question,
constant debate and effort at clarification. And well it should be! For it
is through these processes that “practical theology” (by which the editors
mean that “which makes the process of formation of Christian community
and personhood in the world thematic for critical reflection. Reflection can
be about the formation of the community of faith, and it can also be, in
another form, an element within this process of formation”) takes on its
rightful role. “If the people are to be the theologians, as they must be,
theology as a fully responsible enterprise must teach them what it is to do
theology in the community of faith. They must be taught, so that they can
then surpass their teachers.”
In many respects this book consists of eight viable ways in which this
task can be approached within the modern pluralistic world. To summarize
each essay here would, of course, be inappropriate; such an exercise also has
the tendency of doing a disservice to each author as well as to the reader,
who might wish to read the actual words of each author. Yet it should
be noted that these essays are related to literature already in print by the
contributors. Hence, those familiar with Thomas H. Groome’s Christian
Religious Education or with Method in Ministry by James D. Whitehead
and Evelyn E. Whitehead will treasure the way in which these authors
reflect on the nature and the use of their own materials in theological re-
flection.
There are a variety of ways in which this text can be fruitfully employed
in its designed task and purpose. The reader may in fact use each essay and
its suggested approach to the questions at hand in order to come to terms
with the issues of “formation” and “reflection” as well as the correlation of
these in the search for a significantly constructive response to the question:
What is practical theology? Or one may in fact compare one essay with
another. In any event, each essay is as much of a search for methodology
as it is for substance.
I believe that this is a potential text for courses in systematic theology,
pastoral/practical theology and in theological reflection. I also believe that
it is a book which seminars of clergy and laity, parish pastors, ministers in
Book Reviews 137
specialized settings and seminary professors would do well in using for on-
going dialogues as to the relationship between academic studies in theology
and living one’s faith in the congregation/parish/world.
In the editors’ epilogue, the poignant question is asked: “Living a faith
tradition in the modern world— is that still possible?” Of course, this
question embraces a larger set of questions: “How is authentic Christian
formation possible? How can we conceive a lived context of faith in which
some form of critical correlation between tradition and situation can even
begin to take place? How can the community of faith be both responsible
to the tradition and responsibly present in a pluralistic world?”
Arnold D. Weigel
Waterloo Lutheran Seminary
Healing Wounded Emotions: Overcoming Life’s Hurts
Martin H. Padovani
Mystic, Connecticut: Twenty-Third Publications, 1987
U.S. $6.95
In the foreword to the book, John Powell reflects on the observation
of Victor Frankl that for the last fifty years psychology has had a narrow
preoccupation with the human mind and body to the neglect of the human
spirit. Powell suggests that “we have been selectively silent about the
persistent questions of the human spirit: questions about where we have
come from, what are we doing, and where we are going.”
This book is written with the assumption that theology and psychology
must address the human condition holistically. It is written out of a belief
that psychology provides clues in understanding and coping with life expe-
riences. It views religious faith as a source of meaning and purpose bringing
hope to the human spirit. Religious faith when integrated with psychology
should potentially bring healing into the lives of people. Padovani argues
for an integration of these two streams. He notes however, that “the task
of harmonizing the spiritual and the psychological is frequently difficult”
(2). Problems occur when one discipline assumes its own approach to be
a panacea for all life’s problems or where a discipline lacks knowledge of
the other discipline. Using the imagery of blindness he says, “psychological
blindness results in ignorance about the person; spiritual blindness fosters
a profound ignorance in religious areas” (2).
This short treatise is comprised of sixteen chapters which identify prob-
lem areas, human experiences, behaviours or needs. His approach is to
describe the human experience in terms of problems. He then proceeds to
describe how these problems emerge in everyday life followed by illustra-
tions as to how one can respond redemptively to the problem. A case in


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