Theological reflection is one of the most basic Christian activities, yet it can be difficult to conceptualize. As a Bible College teacher, I assign theological reflection to my students, but find it difficult to assess their work in a rigorous way. Elaine Graham, Heather Walton, and Frances Ward have fit theological reflection methods into seven different categories (in Theological Reflection Methods), some of which are more intuitive than others. Problematic in Graham and company’s taxonomy is the shift from viewing scripture as normative. How can Christians with a high view of the scripture engage in theological reflection? Enter Helen Collins!

Collins’s method, as the subtitle suggests, begins with scripture. As such, it could be considered a type of “Canonical Narrative Theology,” to use Graham, Walton, and Ward’s categories. But Collins is not content to present her take on a slice of the theological reflection market: she critiques the philosophical and theological underpinnings of other methods that undermine the authority of scripture. Here’s what Collins’s method is all about:

The model is intended as one way for theological reflectors to implement the theological convictions advocated: the prioritizing of scripture as God’s self-revelation …; an understanding of the Holy Spirit as active agent in the process of theological reflection mediating Christ, so we can encounter his present ministry in order to participate with him …; and testimonies of encounter as sources of theological reflection with other disciplines as resources. (148)

There is still value in other theological reflection models, something Collins does not deny: “my model is not intended simply to replace all of those” (172). However, she does present her “Scriptural Cycle” model as “better suited than the other methods for forming Christians for Christian ministry” (148, emphasis added). I heartily agree.

I do have two qualms with Reordering Theological Reflection. The first is an omission. Collins spends chapters 1–5 presenting the theological underpinnings of her model before presenting the model in full in chapter 6. Chapter 7 presents a series of case studies that present the model in action. These include:

• A group of theology students who have weekly small-group meetings to support their theological training for ministry.
• An inner-city food bank ministry team with discouraged volunteers.
• A Christian’s personal devotional time.
• A church small group seeking to move beyond the basics of the faith.

The case studies show how the scriptural cycle can be used in various settings, including “study groups, home groups, discipleship/mentoring settings, ministry team meetings, supervision sessions, prayer groups, faith explorers’ groups, PCC meetings, team away days, [and] spiritual direction sessions” (205). However, if the original goal was to provide a model that is best suited to form Christians for Christian ministry, why is there no academic case-study? Collins writes:

A tool I regret not being able to provide in this chapter is a step-by-step guide for students in how to write an academic theological reflection using this model. This is because assessment criteria differ between institutions, and many of those assessment criteria can assume a particular experience-based method of theological reflection that conforms to the pastoral cycle” (211).

Unfortunately, this is all the assistance theological educators will receive in actualizing Collins’s model for the classroom. While I sympathize with the difficulty of the task, I disagree with Collins’s rationale: that an academic case-study would challenge experience-based theological reflection common in higher education. Surely that’s the point of the model: to challenge classic pastoral cycles that begin with experience!

This leads to my second qualm. I appreciate the rhetorical value in “Starting with Scripture,” but when it comes to implementing the process, is this truly the case? The case study with the inner-city food bank is a good example. Collins begins by providing context which is essentially beginning with experience! Whether acknowledged or not, the minister in this case study chose the parable of the good Samaritan because of the challenge they were facing. Claiming to “begin” with scripture instead of experience is a bit of a chicken-and-egg problem.

Neither of these two qualms should prevent you from reading Collins’s work and employing the scriptural cycle in your own theological reflection. Collins’ exposure of the theological and philosophical underpinnings of alternate theological reflection models was a breath of fresh air! Just be sure to recognize that we always come to scripture with lived experience that shapes how we read the text.

Collins, Helen. Reordering Theological Reflection: Starting with Scripture. SCM Press, 2020.