Dorisse Ann F.

Laygo

TREDTRI EA1

09/20/16

Chapter 13: Theological Styles and Methods

In his book rethinking fundamental theology, Gerald OCollins illustrates the elemental
theology as a trustworthy and sensible description of the fundamental Christian beliefs
and ideologies. It also explores to re-learn this theme in examination of what he views
as the probable reason for the prevalent termination in theological curriculum. During
the final chapter (chapter 13: Theological Styles and Methods), certain important ideas
and concepts were introduced to the readers. It primarily dwells and draws upon
explicit themes for the elaborate discussion of the three styles of theology and also nominates
and solicits indispensable guiding principles for the process of engaging in theological
reasoning or speculation.
In the book of Rethinking Fundamental Theology at chapter 13, Gerald OCollins
characterizes three accessions or passage to theology as science, ethics or social justice
and lastly, worship. While the author directly contends and altercates appropriately
that we necessitate all of the three aforementioned styles, Gerald OCollins also
propositions

that

these

three

styles

communicate

to

association,

realistic

and

consistency advocates or propositions of truth. This might be a case of over-formalizing

the argument. Distinct theories of truth are then seen as autocratic or despotic in the
way that each proposition openly entertains or permits to no opponent. If an account
or declaration is true because it corresponds to reality as is the case then it is not true because
it has pragmatic value or coherence. Theological method belongs to the agenda to
fundamental theology. Hence this final chapter recognizes three styles of theology: firstly
an academic style in search of truth that finds its sources in writings from the past;
secondly a practical style in search of justice that consults the poor and suffering in matters of
faith, doctrine, and morality; and lastly a prayerful style in search of the divine beauty that
nourishes a hunger for a final future through public veneration. These styles, which,
when developed unilaterally, can go off course or off track, need and balance and harmonize
each other.

In the last chapter, certain risks and possibilities are also mentioned if an individual
practices these methods or styles. For example, if one focuses on a single cotemporary style of
theology an indispensable part or theme is diminished and it might generate destructive instead
of favourable results. If one focuses only on the sitting style and neglects kneeling and walking,
that individual becomes accustomed only to knowledge and facts and is not immersed in the
communities where he or she can experience the genuine suffering of other people so he or she
can able to relate and understand their situations. That individual also lacks the quality of
contemplative worshipping and this can affect his or her faith. It is therefore very essential that
these three are practiced unilaterally and entirely to harmonize one another. The subdivision then
terminates with eight indispensable pieces of guidance or form of instruction to theologians: be
scriptural, historical by learning from the past, philosophical, provisional by recognizing ones
one mortality, ecumenical by being open minded, local, converted through devoted practice of
the Christian faith, and prayerful.