Theological Reflection Methods is essential reading for anyone undertaking a practical theological study. But it was also frustrating.

The purpose of the book is to “provide basic introductions to a variety of models of theological reflection, and to identify their strengths and weaknesses” (13). The authors treat each of the seven models the same way: they define the model, point to historical and contemporary examples, and evaluate strengths and weaknesses of the model with special attention paid to issues of power and agency.

The seven models roughly follow they way they developed historically:

1. The Living Human Document: reflection on one’s own life with God.
2. Constructive Narrative Theology: reflection on how people narrate their lives.
3. Canonical Narrative Theology: the gospel narrative provides the story in which all other stories are situated.
4. Corporate Theological Reflection: theological reflection as a corporate activity within a community of faith.
5. Correlation: sources of the Christian tradition are brought into dialogue with non-theological knowledge.
6. Praxis: theology is a performative knowledge, explored by doing.
7. Contextual Theologies: theological reflection with an emphasis on one’s own situatedness.

I was inspired just thinking about the different types of practical theological projects that could spring from these models. It’s interesting to consider how the chosen model would impact the outcome of the theological reflection, given implicit theological presuppositions.

So what was so frustrating? The authors at times presented biblical theological knowledge as unrepresentative of our modern world and even as inherently oppressive. The purpose of some latter theological reflection models is to fix the problems raised by scripture. This perspective clashed with my view of scripture.

As a pentecostal (and there are many pentecostal and charismatic voices in the modern practical theological world), my natural method would be Canonical Narrative Theology. The authors were especially hard on this model, raising the problem of how the Christian gospel can survive in postmodern relationship with other faiths. Of course, for pentecostal/charismatic Christians who place high value on the authority of Scripture, this is not a problem so much as a feature.

I acknowledge that people from a more liberal theological background will not experience this point of tension. And people who value the authority of scripture and the gospel narrative can still use each of the other models to great benefit. My own work in Pentecostal Prophets draws on critical correlation theory to suggest how the Old Testament prophets can speak to charismatic practice today and vice-versa. The study of modern prophetic expression can challenge our interpretation of the biblical narrative.

So despite my frustration, borne of my theological tradition, this book is still a worthwhile read for practical theologians.

Graham, Elaine, Heather Walton, and Frances Ward. Theological Reflection Methods, 2nd ed. SCM, 2019.