One's theological tradition and cultural background significantly influence her understanding of God, self, and others. In our role as a participant observer and extension of Christ through the church, embodying a trinitarian imagination is crucial in our neighborhood interactions. Gerardo Marti in “Ethnographic Theology: Integrating the Social Sciences and Theological Reflection develops the concept of "found theologies" and "imposed theologies" which serves as a reminder that unexamined ideas and prejudices, alongside deeply held values and convictions, can profoundly shape perceptions. Recognizing and addressing our found and imposed theologies is an ongoing process, revealing prejudices that we are still in the process of fully understanding. This self-awareness is essential for navigating our role with openness and humility.
My theological tradition has been shaped within evangelical institutions but has been disrupted by the influence of Matthew Bates’s[1] language of soteriology, Michael Gorman’s[2] hermeneutics of missiology, and the ecclesiological practices expressed by David Fitch.[3] Matthew Bates Ph.D., a Professor of Theology at Quincy University, helped me to understand faith as allegiance or faithfulness to Jesus. This goes beyond mere acceptance, belief, or knowledge of Bible truth. Instead, it leads me to love God and humanity as one loyal and obedient to his king (Matt 22:34-40). Terms and distinctions placed rightly do matter.
Michael Gorman, Ph.D., the Raymond E. Brown Professor of Biblical Studies and Theology at St. Mary's Seminary and University emphasizes vertical and horizontal reconciliation that provides a fresh understanding of the dimensions through which the gospel has an effect. I agree with his admonishment that, “reconciliation is not an addendum to something else, such as salvation; it is salvation, it is the mission of God…and it has two inseparable dimensions, the reconciliation of people to God and the reconciliation of people to one another.”[4]
David Fitch, Ph.D., the B. R. Lindner Chair of Evangelical Theology at Northern Seminary expresses the practical essentials of the gospel in his book Faithful Presence.[5] He highlights what I describe as the four Ps: Presence, Posture, Practices, and Proclamation. Fitch writes, “faithful presence names the reality that God is present in the world and that he uses people faithful to his presence to make himself concrete and real amid the world’s struggles and pain” (emphasis mine).[6] Posture describes how we embody the gospel and live humbly among people as the incarnational presence of God. Practices are those things we do alone during prayer and reflection, and together in fellowship as members of the kingdom of God, and proclamation—a contextual practice—takes place wherever we find ourselves in this life. We use words and practices to embody and share Christ. As we practice being with people centered around a table where our lives are enjoined, we proclaim the good news. Jesus is Lord in all places. Therefore, I am inclined to see salvation and mission as more socially directed than that espoused by my evangelical tradition. I understand that salvation is to be saved for God and my neighbor (Matt 5:1-16; 22:36-40; Rom 8:28-29).
[1] Matthew Bates, Salvation By Allegiance Alone (Grand Rapids: Baker Academic, 2017).
[2] Michael Gorman, Becoming the Gospel, Paul, Participation and Mission (Grand Rapids: Eerdmans, 2015).
[3] David E. Fitch, What Is the Church and Why Does It Exist? (Harrisburg: Herald Press, 2021); David E. Fitch, Faithful Presence (Downers Grove: InterVarsity Press, 2016).
[4] Michael Gorman, 153.
[5] David Fitch, Faithful Presence.
[6] Ibid, 10.
Marti, Gerardo. “Ethnographic Theology: Integrating the Social Sciences and Theological Reflection. Cuestiones Teológicas 49(111): 1-18. 2022.” Cuestiones Teológicas, 2022. doi:10.18566/cueteo.v49n111.a13.