Well, it’s been a while – and in truth a long road – but I’m back to blog at reddresstheology!
My PhD thesis has been submitted (cue: crowd roar) and I have spare headspace for the first time in 18 months or so. I am now awaiting examination (which will take a couple of months) and getting on to spruking my services and superior Phd intelligence (cue: rolling of eyes)!
So, stay tuned for a return to regular posts from me as I get myself sorted into a new post-PhD life, full to overflowing with exciting adventures.
Oh, and just in case you’re curious as to what I ended up writing about, here is my final thesis abstract. If you find the academic writing incomprehensible you’ve just discovered why I needed to take a break from blogging while I got this thing out of the way!!
Saint Augustine, the founder of Western theological hermeneutics, declared the double-love command of God and neighbour-as-self to be the key to Christian theology (On Christian Doctrine). Love is touted as central to theology, but love has a fluid range of meanings and its expressions are enmeshed within contextually specific forms. How can such a slippery concept form a stable guide for Christian theology, particularly in contexts where the sociocultural forms of love are in transition?
This thesis develops a theological hermeneutic for contexts of change utilising liminality theory from the discipline of anthropology. First, it outlines the challenges for theologians in these contexts, and second, it directs attention to the theological resources required to negotiate these contexts. Central to liminality theory is a movement of ‘open-space’—a chaotic but creative opportunity where stable sociality falls away in order to be transformed into a new sociality, fit to express the complex relationship between the individual and the universal. By negotiating the cultural open-space via a spiritual open-space of contemplative prayer—an embrace of apophatic strategies for knowing without form and for the refinement of human wisdom—the theologian is equipped with the resources required to love in liminality. This can be translated into a theological method such as Rowan Williams has proposed, for theology as a conversation, where dialectical propositions are held as ‘thresh-holds’ to be traversed into a ‘liminal’ way of knowing, instead of limit-situations that are roadblocks to ‘rational’ knowing. Sarah Coakley’s methodological privileging of contemplation for the transformation of desire is shown to match liminality’s capacity for the transformation of sociality. This ‘contemplative communitas’ affects both an objective and a subjective transformation of theological knowledge.
Re-examining Augustine’s theological hermeneutic of love with these resources in place, it is argued that if love is to be a guide
for theology in contexts of cultural change, the conception of love itself must fall into liminality and be re-formed in the crucible of personal spiritual encounter with God-who-is-love. What results is a theological hermeneutic that loves from God, through self, to neighbour in continuous, life-giving connection.