common lesson two methods of theological reflection...

06/05

2

Common Lesson Two

Methods of Theological Reflection

Supporting Materials

Theological Reflection is at the heart of the Education for Ministry program. Throughvarious methods it produces useful, creative, and productive discussions that lead todecisive actions in our ministries and our daily lives.

Methods

2-1 The Microscope Method (Recommended for Year A)2-2 (1) Reflection Beginning with Scripture (Recommended for Year B)2-2 (2) Reflection Beginning with a Text from Culture or Tradition

(Recommended for Year B)2-3 The Wide-Angle Lens Method (Recommended for Year C)2-4 The Issue Method (Recommended for Year D)2-5 Reflection Beginning with a Personal Position2-6 Reflection in Motion

Additional Materials

2-10 The Four-Source Model2-11 Theological Reflection in a Group2-12 Primary Aspects of Theological Reflection2-13 An Example of Theological Reflection

06/05

2

2-1-106/05

2

Process Note: The story mustbe about something that hap-pened to the presenter. Itshould not be a story aboutsomeone else. It should also beconcluded because the EFMgroup is not a “problem solv-ing” group.

Process Note: Establish aclimate that invites confidenceand trust. A person’s story isconfidential information.

Process Note: Reflection is aguided conversation. It can bea spiritual exercise. Learn thesteps, but also be free to ex-plore. Be on the lookout forinsights which may be ex-pressed at any time. It mayhelp to have a place to listthese when they occur so thatthey can be examined later, orat least celebrated.

The Microscope Method contains twelve steps and each is explained below and there is a onepage worksheet that outlines the method on p. 2-1-15. The process appears to be sequential,but we suggest that you consider the opportunity to work in a non-sequential manner. Forinstance, insights may occur at any time during the reflection rather than just at the end.Preparing a space of newsprint at the beginning may let everyone know that we do not haveto wait until the end to reach useful conclusions. It is better to note them as they occur ratherthan let gems be lost as the conversation progresses. It may be useful to chart the reflection,but do not become bound by this.

Identifying

1. PRESENT AN INCIDENT FOR REFLECTION

Someone in the group offers a succinct account from personal experience about which thepresenter wants to learn. The event should be concluded. This is not a time to relate anongoing problem. Preferably the event should be compact. Often we learn better from eventsthat are not so dramatic. Events that are extremely powerful overwhelm our ability to reflectbecause we may be caught up in the power of the story.

One clue to identifying fruitful incidents for theological reflection is to notice the encountersof our everyday life. When we generate strong feelings as we remember an event, it is a signthat we may be able to hear God speaking to us.

A presenter needs to be clear that he or she wants to learn from the event and that it isconcluded. If the matter remains unresolved, the presenter may not be able to be objective andthe group may launch into problem solving rather than reflection.

PresenterTell a brief story which describes someexperience he or she has had and continuesto wonder about or is willing to share as abasis for learning. The story should matter

GroupListen and watch carefully in order toknow what happened and to notice wherethe presenter is most involved in thestory.

The Microscope MethodRecommended for Common Lesson Two Year A

2-1-206/05

2

2-1-306/05

2

GroupIdentify the moments in the incident whenthe presenter’s energy or emphasis shifted.Help the presenter select a focal point.

When the group members selects a moment orspecific focus for the reflection, they are choos-ing that point in space and time where they arewilling to stand open to the word of God.

Help the presenter note the points of highestdramatic tension or energy. One way to dothis is to notice the presenter’s voice, energylevels, and body language.

The group is less concerned at this pointwith why something happened or how thecircumstances came to be.

Process Note: Be sure thatthe focus is on action, whatthe presenter did and notsomeone else’s action. Thismay be an activity but it alsomay be what was stated, or itmay even be some non-verbalaspect of the event that wasnot intended. Rememberthat the presenter has thefinal choice or say about whatis selected.Presenter

Pay attention to moments when the energyshifted. Note where there is the most poten-tial for learning.

The group shapes the discussion, but thefinal decision rests with the presenter whoshould agree to a focal point which seemsthe most appropriate and useful.

to the presenter. Tell in a “here and now”manner rather than express conclusionsor interpretations of what occurred. Themost appropriate questions are those thatbegin with who did what, when, and where.

One way to tell the story with clarity is torelate it in the present tense, paying atten-tion to the local odors, sounds, sights, andsensations.

2. LIST THE SHIFTS IN ACTION AND CHOOSE ONE AS A FOCUS

Note the shifts in action. Look for what happened and describe it in behavioral terms,something that was done or said rather than impressions or conclusions. One way to do thisis to notice the action words or verbs that were used when the story was told.

When identifying shifts in action, the group is preparing to select the point at which the energyis most intense for the presenter and all are willing to focus. The group members need to behonest with the presenter and state where they detect the most energy. The goal is to reacha consensus on a focal point. The presenter should make the final decision about this selection.

2-1-406/05

2

2-1-506/05

23. RECAPTURE THE FEELINGS AND THOUGHTS AT THE MOMENT OF FOCUS

Sometimes this is best done by putting two columns on the board or newsprint, one forthoughts and one for feelings. For some, feelings may be difficult to identify. Some basicfeelings are “mad, sad, glad, and afraid,” but you may wish to consult the “Feeling Wheel”on p. 6-13. Remember, a statement that begins with the phrase, “I felt that...” will notevoke a feeling. Usually what follows “that” is a conclusion or an impression.

It is helpful to try to match up thoughts with feelings. “When I thought..., I felt....” If toomany conflicting feelings come to mind, then it is likely that the group did not select asufficiently small or focused point on which to begin the reflection.

PresenterBe present to the thoughts and feelingsat the moment on which the group isfocusing. Relate these as accurately aspossible.

GroupAttend to the presenter’s thoughts andfeelings. The purpose of having the pre-senter identify thoughts and feelings isto help everyone become more informedabout that moment of space and time.

4. IDENTIFY WITH THE FEELINGS AND THOUGHTS AT THE FOCUS POINT

The presenter now relaxes. It is time for others to join in.

This is an important step for the group. A particular set of thoughts and feelings willevoke the memories of events of other group members around this set of thoughts andfeelings. It is important that everyone can identify with the original story by connectingto their own lives. Take a few moments for each person to share an event which has beenrecalled for them.

Identifying with the feelings and thoughts of the presenter helps each group memberbecome more involved in the theological reflection. Group members now have anopportunity to relate experiences when they encountered similar feelings and thoughts.Group members have an opportunity to relate their instances or at least indicate thatthey can identify with the presenter’s incident.

Process Note: Keep this brief.Sometimes this works well byjust writing down “headlines.”

Process Note: Some peoplemay experience difficulty iden-tifying feelings. It is impor-tant to help one another inthat work, but not to insist ifsomeone prefers not to acceptfeelings others may perceive.

Process Note: If the pre-senter offers many very differ-ent feelings (five or more), thismay be an indication that thefocal point is too diffused orbroad. Go back and look againat that step.

2-1-606/05

2

2-1-706/05

2

Process Note: We now ini-tiate a theological explorationby asking theological ques-tions. These are around thefollowing concepts. List thesein the appropriate place onthe worksheet.

Creation

Process Note: Draw or de-scribe the metaphor at the cen-ter of the theological reflec-tion worksheet which is mod-eled at the end of the Micro-scope Method, p. 2-1-13.

5. GENERATE A METAPHOR FROM THE ACTION SOURCE

The group now knows the stories and feels linked to the original presentation. It is time totranscend the individual stories by seeking a common image or metaphor that will expresswhat the group has discovered. One way to achieve this is to become playful. What imagesdo the stories evoke? Do a little brainstorming before offering a critique or settling too quickly.When you find an image or metaphor that “clicks,” it is likely that you will quickly recognizeit. If images from the Bible or tradition come to mind, jot those down to use in the next stepand move on. It may help to draw the image or metaphor on the board or newsprint as wellas to describe it verbally and write it down.

6. EXPLORE THE WORLD OF THE METAPHOR

The group applies theological categories to the reflection. Pages 2-10-1ff and 2-12-1ffprovide a complete description. The initial category is that of Creation. It is followed bycategories related to our human condition. Some key questions are:

What is life like in this metaphor? What kind of a world does it describe?

The four-fold pattern of redemption which describes our fallen and redeemed nature:

• What separates or alienates? What is destructive? What causes stress and tension?

• What gets attention, surprises, shocks, or sheds new light?

• What signifies a change of heart, mind or action?

• What brings reconciliation, unity, new life, redemption, and cause for celebration?

Exploring

Doctrine of Humanity

• Sin

• Judgment

• Repentance

• Redemption

2-1-806/05

2

2-1-906/05

2

7. EXPLORE A PORTION OF TRADITION

You have looked at a piece of our lives through a metaphor. What does the Traditionof the Church tell us? Select a portion of tradition, perhaps a passage of HolyScripture, which challenges, confirms, or otherwise responds to the metaphor underscrutiny.

Once the group agrees to a particular text, examine it. Use the same perspectivequestions asked of the metaphor. What kind of world does it reflect? Where do youfind destruction and sin in the passage? Where is there judgment? Where is therea change of heart and mind? Where do you find redemption and celebration?

Connecting

8.BEGIN THE DIALOGUE AMONG THE SOURCES BY COMPARING ANDCONTRASTING THE PERSPECTIVES FROM STEPS 6 AND 7

In the group compare and contrast your conclusions in the two previous steps. Howdo they match? How are they different? Look for discrepancies and continuities.

The key to this step is to engage genuinely in thinking about some differencesbetween the two sets of perspectives. If this does not become real, the reflection willhave little meaning. Remember that you are wrestling with a real issue—e.g., “MyActions assume the world is one way, while the Tradition of our faith says it isquite another way.” Examining this now will bring energy to a discussion of whatCulture and individual Positions say about the matter.

Process Note: If the conver-sation flows freely, compari-sons will emerge naturally.When we notice similaritiesand differences, we have“spring boards” for insightsand discovery.

Process Note: The theologi-cal questions reflected by thethemes of creation, sin, judg-ment, repentance, and re-demption can pose difficul-ties because these terms havemultiple meanings. Sin ismore than purposely andknowingly doing somethingwrong. Judgment is morethan punishment and repen-tance is more than expres-sion of regrets.

2-1-1006/05

2

2-1-1106/05

2

Process Note: Often ourlearning is delayed as we pon-der our reflection. It can bevery useful to ask for addi-tional thoughts or insights atsubsequent gatherings of theseminar.

Process Note: Identifying ourbeliefs is often the occasion fornew insights to emerge. Lookfor them.

9. HEAR FROM THE CULTURE SOURCE

We live in a universe that contains diverse cultures. How do these challenge, affirm, or ignorewhat you have examined thus far? One way to tap into the Culture source is to ask, “Whatmessage does the culture hold for us?” Look in specific areas such as literature, the media,songs, slogans, heroic figures, holidays, or events at the more intimate levels of culture, ourfamily traditions and customary ways of handling daily life.

10. BRING IN THE POSITION SOURCE

What do you believe? What is your position? Are you in agreement with one side or the other,or are you torn between equally attractive but different positions? Does this lead you toreconsider what you believe? These are personal statements. Express them in the firstperson.

Applying

11. IDENTIFY INSIGHTS AND QUESTIONS

What have you learned, or what have you affirmed that you already knew and about whichyou now feel even more strongly? What insights have you gained? Make “I” statements suchas, “I have discovered....”

12. DECIDE ON IMPLICATIONS

You have discovered something new or affirmed what you already knew. What are theimplications of your findings? What will you do with these implications? What help might youneed to pursue a particular course of action?

Look to the future. What difference will your actions make in a month, a year, a decade? Whatare the implications of your decision for yourself, your family and friends, or yourcommunity?

Process Note: Identifying in-sights and questions is an im-portant step. So is the nextone, deciding what to do withwhat we have learned. Be sureto give these sufficient timeand emphasis.

2-1-1206/05

2

2-1-1306/05

2Work Sheet Action

Refers to:Lived experienceSpecific actions takenThoughts and feelings associated with an actFears, hopes, past experiences, concerns

that were expressed in the Image or Metaphor

Image

Metaphor

TraditionRefers to:

Holy ScripturesDoctrineChurch Saints and HeroesChurch HistoryChurch Doctrine and Pronouncements

CultureRefers to:

PhilosophiesMores & Popular CultureArtifactsLiterature & the MediaPolitics and EconomicsNon-Christian symbolsOur socio-cultural environment

PositionsRefers to:

AttitudesBeliefsOpinionsConvictions

Note: Insights and implications may occur at any time during a reflection. If they go unnoticed, they may well be lost.Place a sheet or note pad to the side and write these down as they emerge. You might consult these notes later.

2-1-1406/05

2

2-1-1506/05

2

Connecting7. EXPLORE A PORTION OF TRADITION

8. BEGIN THE DIALOGUE AMONG THE SOURCESBY COMPARING AND CONTRASTING THE PER-SPECTIVES FROM STEPS 6 AND 7



Applying11. IDENTIFY INSIGHTS AND QUESTIONS


Identifying1. PRESENT AN INCIDENT FOR REFLECTION

2. LIST THE SHIFTS IN ACTION AND CHOOSE ONEAS A FOCUS

3. RECAPTURE THE FEELINGS AND THOUGHTSAT THE MOMENT OF FOCUS

4. IDENTIFY WITH THE FEELINGS ANDTHOUGHTS AT THE FOCUS POINT

Exploring5. GENERATE A METAPHOR FROM THE ACTIONSOURCE

6. EXPLORE THE WORLD OF THE METAPHOR

Microscope Method Summary Sheet

2-1-1606/05

2

2- 2-(1)-106/05

2Reflection Beginning With a Text

Recommended for Common Lesson Two Year B

Instead of beginning with a moment of human experience, which falls in the Action quadrant of the four-source model, it is possible to begin a reflection from a text. Using the term “text” in a broad sense, we might begin from a text such as a Bible verse or a Church document, or we might find its origin in a film, a television program, a current event, an artifact, or a piece of art.

Two quadrants of the four-source model may evoke a text for reflection. The first is the quadrant which represents the Tradition of the Christian faith. Thus a group might decide to use one of the methods which begin with a text to explore a verse, a story, or even a chapter from the Bible or a line from one of the creeds.

The second is the Culture quadrant. Culture comes to us through a multitude of stimuli and thus this is not a clear-cut source. Sometimes our culture and our tradition intertwine. Moreover, today we face many cultures, as only a drive down “restaurant row” will show; there we encounter dining traditions which represent China, Japan, Mexico, France, Germany, and the USA as routine fare in most places.

To reflect on culture means to select a focus point, perhaps to select a particular medium such as televi-sion, or newspapers, or the art world.

Whenever we begin a reflection from a text, we should not become so enthralled with the text that we forget the learning cycle. Seminars work best when we are personally involved. This is why we first suggest reflection which begins from the Action quadrant, that portion of our reflection which reveals our own activities and begins with them. If a reflection begins with a text, be sure to give plenty of op-portunity to examine the other quadrants, Personal Belief and Actions. An academic discussion of a text may be interesting but it will fail as “primary theology” and will quickly become very dull unless it is grounded in the reality of our lives.

06/05

2-2-(1)-2

2

2- 2-(1)-�06/05

2Reflection Beginning with Scripture

This method of theological reflection focuses on a selection from Scripture and uses it as the starting point for reflection. The passage may come from the readings for the week, or the group may select a passage that is of special interest.

Identifying1. SELECT A PIECE OF SCRIPTURE

• A person in the group reads the selected passage of Scripture.• Be silent for a couple of minutes.

2. FIRST RESPONSES

• What word or phrase stands out for you? Share this in the group.

�. HEAR THE PASSAGE AGAIN

• Another person reads the selected passage again. Perhaps a different translation may be used. The group is silent for a couple of minutes.

Exploring4. EXAMINE THE PASSAGE

• What do you know about the meaning of the text or its original setting?• What is happening in the text? What is going on?• How have others interpreted this text? What kind of a text is this? (sermon, parable, etc.)• What might it mean today?

5. EXAMINE THE TRADITION

• What is the world like in this passage?• What human predicament in the world is revealed in this passage?• What indicates a change of mind, heart, or behavior?• What gives rise to celebration in this world?

Process Note: Beginning a reflec-tion from a Bible passage can be very helpful and reassuring to some students. If your group finds it diffi-cult to use other methods, consider introducing this one.

This method is also useful if you encounter a Bible passage or por-tion of our tradition which needs clarification and exploration.

When the group selects a text to use, be sure that it is sufficient to allow for context. Reading a text “out of context” may lead to misleading and false notions.

06/05

2-2-(1)-4

2

2- 2-(1)-506/05

2Connecting

6. MAKE CONNECTIONS WITH OUR OWN EXPERIENCE (ACTION)

• With whom do you identify in this passage?• Can you recall a time in your life when you experienced an event or situation similar to the one in the passage? What were your thoughts and feelings? • What does that event or situation mean to you in light of this passage?• In what way does the tradition support, inform, and/or challenge your experience?

7. LOOK AT CULTURE

• What does the culture say about the world described in the passage?

8. WHAT IS MY POSITION?

• Where do you stand? What do you believe about the matters or issues raised in this reflection? What is your position on this matter?

Applying9. IDENTIFY INSIGHTS

• What new insights have emerged as a result of this reflection? What can you affirm or state that you have learned?

10. IMPLICATIONS FOR ACTION

• Is there anything you intend to do differently as you live out your ministry? What help might you need to carry out your intentions?

• What are the consequences for others or for the future?

Process Note: In the action/reflec-tion model of education empha-sized in EFM, this becomes a very important step. Pursue it carefully lest the reflection remain ethereal and thus lack both substance and results.

Process Note: This is a very broad question. It may help the group to focus on one or two elements of culture. Remember that culture is not necessarily something bad.

Process Note: Be sure to allow sufficient time and energy for this step. This is when you will glean the results of your reflective work.

06/05

2-2-(1)-6

2

2-2-(2)-106/05

CL 2

2Reflection Beginning with a Text

From Culture or Tradition

This method of theological reflection begins with the introduction of a “text” or “artifact” thatis biblical, historical, or cultural. Whether you begin with a quotation, an historic episode, afilm, an advertisement, a piece of art or music, a news article, an editorial cartoon or stripfrom the comics page, a photograph, a novel or some portion of it, the criteria is that the textor artifact reveals something of the tradition or culture we encounter.

We offer here two ways of doing this type of reflection. Both begin with the same initial steps,then take slightly different paths to arrive at the same destination, to discover insights andto discern implications for action.

Identifying1. The group agrees to use the text or artifact that has been presented by a member orselected by the group.

2. Explore the text or artifact carefully. If it is in printed form, read it. Examine itcarefully if it is an art object. Review it with care if it is a film.

3. If the scope of the text is broad, narrow the focus. Concentrate on a manageable andwell defined portion of the text so that your reflection will not be too diffused.

Exploring4. At this point the group decides whether to explore the text via an Issue Statement (seeIssue Method) or a Metaphor (see Microscope Method). Prepare the Issue or Metaphor withwhich you wish to work. Explore the cost and promise of the Issue if you selected that methodof analysis.

5. Explore the world of the issue or image using the following questions:• What kind of world is this? Creation• What counts as negative in this world? Sin

Process Note: This methodmay be useful, especially if thegroup resists initiating a reflec-tion with the Action quadrantor finds it difficult to developmetaphors.

The text or object for the reflec-tion may come from any sourceor sources, but it is importantthat the group wishes to exploreit and finds it interesting as adeparture point for learning.

It is also important that every-one in the group have access tothe text, object, or point of de-parture which will serve as thefocus for reflection.

2-2-(2)-206/05

2

2-2-(2)-306/05

CL 2

2• What calls us up short in this world? Judgment• What expresses a change of heart, mind, or action? Repentance• What brings healing and redemption in this world? Redemption

Either6a. If the original text or artifact was from the Culture source, brainstorm related scripturepassages and other applicable pieces from the tradition. Select one and explore it using thequestions in Step 3.

Or6b. If the reflection was begun with a text or artifact from the Tradition source, move to theCulture source now by generating cultural messages that speak to the matter at hand.

Connecting7. Compare and contrast the two sources. How do they differ? Where do you findsimilarities and dissonances?

8. Explore the action quadrant. What incidents from your life does this reflection evoke foryou? Each person may share one if this is appropriate.

9. Explore the positions group members hold. What do you believe or affirm about what youhave encountered in this reflection?

Applying10. Identify insights and look for implications for action.

• What have you learned?

• What are you called to do?

• Who will support you or what will you need to fulfill your intentions?

• What are the implications for others and for the future?

Process Note: This is a forcedchoice in that the selection youmake will be based uponwhether the reflection beganfrom a text that came from ourculture or from our tradition.

2-2-(2)-406/05

2

2-2-(2)-506/05

CL 2

2ALTERNATIVE STEPS FOR THIS METHOD

Steps 1 and 2, same as above.

3. Respond to the text or artifact by exploring it, using the following questions:

• What is this world like?• What counts as negative in this world?• What calls us up short in this world?• What are the causes for celebration in this world?(Note: You are not using the step of developing a metaphor or issue, butworking directly from the text under scrutiny.)

4.a. If the original text or artifact was from the Culture source, brainstorm related

scripture passages and other applicable pieces from the tradition. Select one andexplore it using the questions in Step 3.

b. If the reflection was begun with a text or artifact from the Tradition source, move tothe Culture source now by generating cultural messages that speak to the matter athand.

5. Compare and contrast the world of the text or artifact and the source you explored inStep 4.

6. Explore the Action quadrant. What incidents from your life does this reflectionevoke for you? Each person may share one if this is appropriate.

7. Explore the Position quadrant. What do you believe or affirm about what you haveencountered in this reflection?

Mentor’s Note: This optionprovides for a much more com-plete theological explorationthan the first option.

Mentor’s Note: Return to themethod at Step 8 of the previ-ous page.

2-2-(2)-606/05

2

2-2-(2)-706/05

CL 2

28. Identify insights and look for implications for action.

• What have you learned?

• What are you called to do?

• Who will support you or what will you need to fulfill your intentions?

• What are the implications for others and for the future?

2-2-(2)-806/05

2

2-3-106/05

2

The Wide-Angle Lens MethodRecommended for Common Lesson Two Year C

Why this title? The Wide-Angle Lens Method looks at a general picture and brings into focusthe patterns or themes which emerge as important so that threads or series of connections canbe explored.

The basic Four-Source Model (Action, Position, Culture, and Tradition—see pages 2-10ff)remains the same when working with the Wide-Angle Lens Method. It differs from theMicroscope and the Issue Methods in the approach to reflection and the sequence of the steps.The Microscope Method is more introspective. It encourages personal insights and decisions.The Issue Method is also introspective, but tends to be less specific, since Issue statementsare wide-ranging in their scope. The Wide-Angle Lens Method urges us to begin with a largerpicture, examine it closely, and then turn outward again to the world. There is an additionalquestion at the end which may beuse with any method of reflection: Once we recognize theimplications of what we have learned, what is the civic and social impact of these decisions?

1. FIND A COMMON THEME FROM OUR EXPERIENCE

There are several ways to begin.

Option 1. The mentor or group selects themes drawn from the week’s (or the previousweek’s) lessons and invites each person to share stories or “on-board” accounts (about twoor three minutes) around the theme which has been selected.

Option 2. The group spends time sharing and catching up (“on board” time) and thenselects themes which seem most dominant, productive, or full of energy.

Option 3. A theme may emerge from spiritual autobiographies which will serve as thebasis for exploration. (This happens particularly in training events)

Process Note: The Wide-Angle Lens Method is usefulfor exploring a large story orgroup of related stories. Thesemay emerge from tradition,from current events, from his-tory, or from cultural themes.Some use this method to drawtogether the themes thatemerge from EFM studentsstudying different years of theprogram at the same time.

Process Note: It is essentialfor the group to be clear aboutwhich option to pursue.

Identifying

2-3-206/05

2

2-3-306/05

22. FOCUS THE THEME

Using newsprint, brainstorm quickly various threads of meaning found in the storieswhich were shared. The question to ask is:

What are the common threads or elements which emerge? Is there a burning question,struggle, or issue? These threads may be expressed as simple statements, as an image,as a metaphor, or as an issue.

Select one thread that connects various themes to use in this reflection.

3. BRING IN CULTURE AND SOCIETY

Focus on one or two areas of culture or society so that the discussion will not be too broad.These might come from your local community or the larger world. (How do movies, TV,literature, art, songs, artifacts, architecture, government, education, the press, speak toor about this thread?)

4. EXPLORE THE TRADITION

A. Identify biblical passages or elements from Christian Tradition in which this commonthread is evoked or brought to mind. Provide time to find passages and read them ifpossible. Select one particular text that seems to speak most clearly to the thread that wasevoked.

B. Examine the passage with these questions:

1. What do you know about the meaning of the text in its original setting?2. How have others interpreted this text?3. What does this text mean to you?

You may want to use your textbooks as well as other interpretative documents.

Analyzing

Process Note: It is importantto narrow the thread sufficientlyso that the focus is precise. Ifthe thread remains imprecise,the reflection will quickly un-ravel losing its way and its en-ergy.

Process Note: Do not try toforce the text to fit. Let it speakfor itself.

2-3-406/05

2

2-3-506/05

2

5. COMPARE AND CONTRAST CULTURE AND TRADITION

When we look at the perspectives of culture and tradition, what kind of a world do we see?Where do these perspectives join or compete? Where do they clash or contrast?

Use the themes of creation, sin, judgment, repentance, redemption, celebration, the doctrineof God, and grace to shape your discussion. Obviously, only two or three of these themes canbe used during any one reflection, unless there is time for more exhaustive exploration.

6. BRING IN BELIEFS, POSITIONS, AND AFFIRMATIONSWhat do you feel about where this discussion has led?

What do you think about it?

Where are you in the conversation?

What positions or affirmations do you hold about this conversation?

7. IDENTIFY INSIGHTS AND PERSONAL IMPLICATIONSWhat have you learned? What moves or energizes you?

What insights come to mind?

What are you personally called to do differently, to affirm, or to change?

8. DECIDE ON SOCIAL AND CIVIC CONSEQUENCES

What actions will you take to carry out the implications you have discovered?

What will you investigate further in your community in order to make a difference?

Whom can you contact to join you or inform you?

What action should you take?

Connecting

Applying

Process Note: TheologicalReflection is a guided conver-sation. Comparisons may oc-cur without prompting.

Process Note: The expres-sion of beliefs or position state-ments often is the first step tolearning. It helps to identifywhat one thinks before ac-cepting something new or al-tering an old conviction.

Process Note: Insights mayhave occurred earlier duringthe reflection. Help the grouprecapture them. This is theopportunity to glean the fruitsfrom your group’s reflectiveefforts.Process Note: These ques-tions take the group back tothe larger world as we con-sider the implications of ourindividual acts.

2-3-606/05

2

2-3-706/05

2

Wide-Angle Lens Summary Sheet

Identifying1. FIND A COMMON THEME FROM OUR EXPERIENCE

2. FOCUS THE THEME

Analyzing3. BRING IN CULTURE AND SOCIETY


Connecting5. COMPARE AND CONTRAST CULTURE AND TRADITION

6. BRING IN BELIEFS, POSITIONS AND AFFIRMATIONS

Applying7. IDENTIFY INSIGHTS AND IMPLICATIONS

8. DECIDE ON SOCIAL AND CIVIC CONSEQUENCES

2-3-806/05

2

2-4-106/05 2

Reflection Beginning With an Issue or ParadoxRecommended for Common Lesson Two Year D

Like the Microscope Method, the Issue Method begins from life, from something that hashappened which involves someone in the group and which that person is willing to share. Butthe Issue Method tends to be more analytical. Because it does not rely on developing an imageor a metaphor, an issue is something we think about, a concept or idea which expresses atension in our lives.

The Issue Method is especially useful in clarifying values. It focuses on a key factor of thehuman condition. Salvation by works does not succeed because, no matter how hard we try,we still find ourselves caught in paradoxical quandaries and coming up short, causing harmeven as we do our best to produce something good.

Every event in our lives sufficiently significant for us to recall, and from which we wish tolearn, can be expressed in terms of a metaphor or an issue. Thus an issue statement is at oncepersonal and universal.

The word “issue” is a technical term when working with the Issue Method of Reflection. Forsome, an issue is something to be debated, with some taking one side and others opposing it.For instance, someone might speak of the issue of war versus peace in this way. In EFM’stheological reflection, however, the concept of “issue” is somewhat different.

An issue is a balanced statement that has two contrasting (not necessarily opposed) options.The two statements are joined by the conjunction “and.” For instance, an issue for someonemay be:

(On the one hand) I love to meet people and do my workAND

(on the other hand) I love to be home with my family.

Process Note: When should weuse the Issue Method? Everyevent in life may be examined ina multitude of ways. Discerningthe issue in an event is one use-ful way to examine somethingthat has happened. An issuestatement can identify the cru-cial aspects or tensions in anevent and thus avoid gettingsidetracked on paths which maynot be productive. A decision touse an Issue Method is besttaken by considering the resultswanted. If you are looking forcreative insights, anothermethod may be more produc-tive. If you are looking for clari-fication of what is at stake, thenthe Issue Method may be themost productive one for yourgroup to use.

2-4-206/05

2

2-4-306/05 2This is an issue for anyone whose work involves travel. We can benefit from one or the other,but not both at the same time, yet both are attractive, even necessary. Both aspects of theissue hold Promise, and both hold Cost.

To express fully an issue one must look at the cost and the promise. Then the theologicalcategories of creation, sin, judgment, repentance, and redemption take on new meaning aswe begin to perceive the complexities of the world, the inevitability of sin, the call ofjudgment, a change of heart, and the goodness of God’s redemption on our behalf, all withinthe reality of God’s constant transforming purpose.

An issue can be described in the following ways. It refers to the conflicting forces within aperson in response to a given situation. “I” is always the subject of an issue, and the issueis always stated in terms that describe the two or more conflicting sides of the tension within“me.” An issue is internal—it delineates what is going on inside.

An issue is universal; it delineates not only how I feel but also how all people feel at one timeor another. An issue is not true for everyone at every moment, but it is always true foreveryone at some moments in life. (If the issue you write for your group is not one you havepersonally known, throw it out. This provides one good test of its universality.)

An issue always involves tension, the pull caused by conflicting forces within me. (Thisobviously does not mean that everyone is always caught in tension, but whenever one hasan issue to face, one is in tension.) An issue delineates forces which are simultaneous—theforces are active within me at the same time.

An issue is actual, not moralistic. It refers to the way things are within me, not the way theyshould or might be. A statement like “I feel all sorts of hostility toward demanding people,but I know I should love all people” is a moral judgment, not a statement of an issue.

An example of a correctly written issue which would meet the above standards is, “I amchallenged by the possibilities of new opportunities, and I enjoy the old comfortable waysthat provide the stability I need.” Another example of an issue statement is, “I enjoy my workwhich requires much of me, and I need my free time to be a support to my family.”

2-4-406/05

2

2-4-506/05 2

Mentor’s Note: The mentorfacilitates the telling of thestory by providing a relaxedclimate and perhaps helpingthe presenter start with aquestion such as: “Tell us whathappened.”

Identifying

1. PRESENT AN INCIDENT FOR REFLECTION

The Presenter offers a succinct account from which the group may be prepared to learn. Theevent should be personal and it should be concluded. This is not a time to relate an ongoingproblem. Preferably the event should be compact. Often we learn better from less dramaticevents because events that are extremely powerful overwhelm our ability to reflect. We caneasily be caught up in the power of the story.

The presenter should tell a personal story in a “here and now” manner rather than tell aboutthe story or interpret it. The best questions to answer are those that begin with who did what,when, and where. The presenter should not be especially concerned at this point with whysomething happened or how the circumstances came to be.

2.OUTLINE THE INCIDENT AND DECIDE ON THE PLACES OF TENSION ORTURNING POINTS AND SELECT ONE Mentor’s Note: Help the pre-

senter and group membersidentify moments of action orturning points when there wasa choice to be made. Help thepresenter identify the feelingsthat were manifest.

Mentor’s Note: An issue is abalanced statement articu-lated as two positive phrasesconnected by “and” or “but.”One statement should not bethe contrary of the other. Bothshould be distinct choices.

The Presenter assists by pointing out whathe or she believes are the crucial turningpoints of the account. These are points oftension or focal points from which the pre-senter is willing to learn. Feelings are auseful guide to identify the crucial moments.

The Group helps the Presenter identify the“heart” or crucial turning points in the ac-count. With the presenter’s agreement, selectone to explore further.

3.STATE THE ISSUE

The group develops an issue statement and the presenter should be content with the issuestatement before the group proceeds. This may be done by identifying various pressures thatbear on the focal point selected by the group. It may be possible to mix and match variousaspects of the issue. For instance, an issue such as:

2-4-606/05

2

2-4-706/05 2

Process Note: An issue is auniversal statement which istrue to everyone’s life, but isalso personal. While we do notexperience the same things inlife, we do experience the sameissues, each in our own way.The key to the reflection is tofind that issue which will pro-vide energy so that the groupcan proceed with the reflection.

(On the one hand) I love to meet people and do my workAND

(on the other hand) I love being home with my family.

could have been developed from a series of declarations such as:

I love meeting peopleI love to travelI love my work

I love my familyI love to be at homeI want to fulfill my responsibilities

To develop the issue statement we can mix and match these declarations. One way to be cleareris to add a phrase such as, “on the one hand. . .on the other hand” or “I want. . .and I want. . . .”Thus the group can also phrase the issue as:

I want to meet people and do my workand

I want to be home with my family.

Note: Do not use negative statements to form an issue.

4. IDENTIFY AS INDIVIDUALS WITH THE ISSUE

Does the issue echo in the lives of other group members? An issue is a universal statement butit must also echo in the lives of everyone participating in the reflection. It is most helpful atthis point if everyone can provide a personal example.

Exploring

5. EXPLORE THE DIMENSIONS OF THE ISSUE

Now is the time to complete the picture which the issue suggests. Bring out its dimensions byanalyzing the Cost and the Promise of the opportunities the issue offers.

Process Note: It will be diffi-cult to proceed with enthusi-asm unless the group can buyinto the issue as one that speaksto all.

Process Note: A way to learnarises by examining the spacebetween the dimensions of theissue. To chart this on news-print, leave a space in the centerand fill it with an exploration oftheological questions. This re-minds us that we are not outsidebut in the midst of the issue.

2-4-806/05

2

2-4-906/05 2

I want to meet people and domy work

I want to be with my family

Cost PromisePromise Cost

Connecting

List all that each aspect of the issue promises or costs. When you have completed this step,decide how to proceed. One way is to continue using the Issue Method as a way of clarifyingvalues and gaining insights. The other is to use the issue and its dimensions as a verbalpicture to examine from a theological perspective.

Option AEmphasizes Moral Theology

Connecting

Option BEmphasizes Systematic Theology

6. EXAMINE THE TRADITION

The group brainstorms for stories or ac-counts from the Christian Tradition whichecho the issue statement. Select a text andexamine it carefully. Have someone read italoud. A second reading from another trans-lation may be helpful.


The group prepares an issue statementthat emerges from the text and examinesthe Cost and the Promise dimensions of thestatement which emerged from the Tradi-tion source.

Process Note: Option A movesthe reflection to a considerationof ethical and moral questions.

Option B introduces the theo-logical questions (creation, sin,judgment, and redemption) as away to explore the issue.

6. EXPLORE THE WORLD OF THEISSUE

The group examines: What is it like livingin the world of the issue in all its dimen-sions? This describes the world of life in the“gap” between the two sides of the issue.

If there is time, now is the moment to askquestions from a theological perspective.What is negative or destructive? Whathappens that gets our attention or calls usup short? What signifies a change of heartand minds? What brings healing,reconciliation, hope, promise, and cause forcelebration?

2-4-1006/05

2

2-4-1106/05 2

Process Note: This step oftenhappens spontaneously. If it does,just let it flow and, if questionsarise, clarify for the group what isgoing on. Remember, a theologi-cal reflection is best done as anextended conversation.

Process Note: We often learnwhen we state our positions toothers, so this step is importantas a transition to a point when wecan glean insights.

Process Note: Insights may oc-cur along the way, and it is goodto notice them and mark themdown for future examination. Thefruit of reflection is in what welearn so it is important to takesufficient time to gather thesefruits, to identify our insights.


The group brainstorms for items from thetradition that echo the issue selected. Selectone and ask the perspective questions.

8.BEGIN THE DIALOGUE AMONG THE SOURCES BY COMPARING AND CON-TRASTING THE PERSPECTIVES FROM STEPS 6-7(A) or 6-7(B)

Compare and contrast your conclusions in the two previous steps. How do they match? Howare they different? What does the Tradition say that informs and provides a new perspectiveon the issue? What feelings have emerged for you?


We live in a universe that contains diverse cultures. How do these challenge, affirm, orignore what you have examined thus far? You may decide to select one item from Cultureon which to focus.


What do you believe? What is your position? Do you find yourself in agreement with one sideor the other, or are you torn between equally attractive but different positions? Does thislead you to reconsider what you believe? What are you willing to defend?

2-4-1206/05

2

2-4-1306/05 2

Applying

11. IDENTIFY INSIGHTS AND QUESTIONS

What have you learned, or what have you affirmed that you already knew, about which younow feel even more strongly? What insights have you gained? What questions remain for you?


You have discovered something new or affirmed something old. What are the implicationsof these conclusions? What will you do with these conclusions? What help may you need topursue a particular course of action?

Process Note: Reflection doesnot stop with the end of a semi-nar. Participants may sharewhat they have learned anddecided long after the reflectionis over. It may be good to checkin from one week to another andidentify what may have beenlearned in the interim.

2-4-1406/05

2

2-4-1506/05 2

Issue Method Summary SheetIdentifying1. PRESENT AN INCIDENT FOR REFLECTION

2. OUTLINE THE INCIDENT AND DECIDE ON THEPLACES OF TENSION OR THE TURNING POINTAND SELECT ONE

3. STATE THE ISSUE

4. IDENTIFY AS INDIVIDUALS WITH THE ISSUE

Exploring5. EXPLORE THE DIMENSIONS OF THE ISSUE

6. MAKE A CHOICE EITHER

A. EXAMINE THE TRADITIONOR

B. EXPLORE THE WORLD OF THE ISSUE

Connecting7. EXPLORE THE TRADITION

8. BEGIN A DIALOGUE AMONG THE SOURCES BYCOMPARING AND CONTRASTING THE PERSPEC-TIVES FROM EITHER OPTION A OR OPTION B



Applying11. IDENTIFY INSIGHTS AND QUESTIONS


2-4-1606/05

2

2-5-106/05 2

Reflection Beginning with a Personal PositionThis method of theological reflection can be used when members of the seminar group hold a number ofdiffering positions on a specific subject such as “confidentiality.” It has sometimes been called “Reflectionfrom a Preciously Held Position.” This method of reflection requires great maturity and tact sincesomeone must offer a belief with which others may disagree. We tend to defend and protect our beliefs.They are “precious” to us, and so it is essential that there be a high degree of trust in the group, a consensusto uphold the person with respect, and a clear understanding that this is not a debate or an attempt tochange anyone’s mind.

There are eight steps to this method of reflection, but there is no single presenter.

1. Start with each member stating a belief about a significant topic for which there are a variety ofopinions. Allow some time for silence.

For example, the mentor asks every participant, “How do you understand ‘confidentiality’ within thecontext of EFM?” Each member states specifically what he or she means by “confidentiality.”

The mentor listens carefully and records positions.

2. The reflection then moves to the Action source. The mentor asks the following questions:

• When have you felt tension in acting on the belief you have stated?

• In what situations have you been unsure how to apply your stated belief?

3. To bring in the Culture source, the mentor asks the group to brainstorm the cultural messages whichaddress the topic that was initially presented to the group in Step 1.

4. The mentor facilitates “conversation” among the poles, as members compare and contrast theirpositions and actions as well as messages from our culture.

2-5-206/05

2

2-5-306/05 2

5. The group generates a list of selections from the Tradition that speak to the heart of thematter explored so far. The group selects the one piece it wishes to explore. Read the selectionaloud, if possible.

6. Explore the selection of tradition, paying attention to how it affirms or challenges what hasemerged in the course of the reflection thus far.

7. Identify insights, learnings, and challenges.

8. Each member considers how the reflection has “spoken to” the position statement he or sheshared in the beginning. Time is allowed for discerning implications for action and identifyingwhat help is needed to follow through.

2-5-406/05

2

2-6-106/05

2

Reflection in Motion(RIM)

Reflection in an EFM group tends to be a “sitting” activity—lots ofaction in the head and heart, but not much going on for those who liketo move around some while they think and learn. The topics discussedmay indeed describe action-filled experiences replete with dramaticmoments, but we tend to reflect in a sedentary way.

Reflection in Motion (RIM) began as an experiment exploring thepossible use of physical movement as a way to “enhance” theologicalreflection. The experiment succeeded and people began to experienceand “see” the way their thoughts—and the thoughts of others—move.The flow of the thinking process became visible as people literallymoved among the four sources: ACTION, TRADITION, CULTURE, andPOSITION (See CLSM 2-10). People learned new things about theologi-cal reflection: how much thinking people do even when they are quiet;how meaning often comes as a mixture of sources; how the four sourcesoperate in someone’s thinking as one comes to insight and implica-tions; and how movement can contribute to bringing head and heart,body and mind, together.

Reflection in Motion may not be a method to be used every week. Itsstrength lies in its ability to help people clarify how theologicalreflection happens. Once people physically see and experience how areflection moves among and draws from the sources, they can turn toother TR methods with a new appreciation. People have reportedlearning how some thoughts evolve as a commingling of two or moresources. For example, a deeply held position such as “God is love” cancome from TRADITION (I John 4:9) as well as from experiencing God’slove directly. In addition, people can “track” their movement from onepole to another perhaps noticing a familiar pattern. One person mightmove from the ACTION to the CULTURE poles and back to ACTION beforeconnecting with TRADITION. Another might follow a different patternand prefer to move from ACTION to TRADITION to POSITION. Reflectionin Motion is a method that permits people to move (literally) fromsource to source according to how they think, rather than according toprescribed steps.

People have reported that Reflection in Motion helps them to:•understand theological reflection because they are kinetic learn-

ers and movement aids their learning;

Benefits

Introduction

2-6-206/05

2

•discover individual styles of reflection (i.e., how a person charac-teristically moves around the sources);

•realize that everyone in the group is thinking during reflection—even the very quiet people;

•sort out the source of their thoughts by standing between two poles;•move reflection more deeply inside themselves where they can

more clearly identify insights and consider implications for action.

THE METHOD

a) Make four signs for the sources TRADITION (T), CULTURE (C),ACTION (A), POSITION (P).

b) With tape, place each sign on walls, backs of chairs, or wherever youcan put them, leaving some room to move from one location to anotherand making each sign visible to everyone:

c) Set up the room—try to clear space for ease of movement. Leavethe center of the reflection space open to allow movement.

THE PROCESS

The mentor and presenter stand at the ACTION location while thepresenter tells the incident. The rest of the group remains seated andlistens carefully. Try to notice any metaphors the presenter uses intelling the incident and where the energy seems highest for thepresenter. After hearing the incident, the group helps select amoment that seems to be the “heart of the matter,” i.e., where theincident really seems to be centered.

All can help the presenter name the thoughts and feelings present atthe central moment. Someone records those on newsprint or black-board if that’s helpful. Work very hard to name two or three reallystrong “feelings”; do the same with “thoughts”; this helps everyone toconnect more cleanly with their own lives.

Everyone takes a little time to come up with an occasion in their ownlives when they experienced the described thoughts and feelings. Aseach person makes a connection to his or her life, they physically moveto the ACTION pole. Once everyone is at that pole, take a few minutes

Preparation

T

C

A P

Step 1:Focuson thePresenter’sStory

Step 2:IdentifyThoughtsandFeelings

Step 3:Identify

2-6-306/05

2

for some to brieflytell about their connection; it isn’t necessary foreveryone to relate the moment aloud. Just be sure that everyone canidentify with the named thoughts and feelings.

a) Everyone could either continue to stand at the ACTION pole, or sitif desired, to brainstorm for metaphors, images, phrases and the likethat seem to best represent what it is like in moments with thosethoughts and feelings. If any metaphors were named during theincident, do they suggest others? Is there another image or phrasethat everyone can work with better? Try for an image or phrase thatis active, rather than passive, for example, “It’s like running up aslippery slope” rather than “It’s like being caught in an avalanche.”Get playful. Help people get in touch with the physical reality of thosethoughts and feelings: ask where they feel that moment in theirbody—that can suggest metaphors.

b) Watch and listen for a metaphor or phrase or term that seems toprovide interest for everyone.

c) Since reflection moves from and through the metaphor, draw themetaphor or write the phrase on one large sheet of paper and, ifpossible, place that in the center of the reflection space.

Seated if desired, explore the world of the metaphor or phrase with oneor more of the following theological perspective questions:

• What kind of world does the metaphor represent (or what is lifelike, or what is creative)?

• What makes things go off track in this world (or tempts us, or isdestructive or negative—of what might we need to repent in thisworld)?

• What questions come up in this world?• What questions might we ask God—or might God ask us?• What judgments do we have to make in this world?• What makes us realize that we have a choice about destruction

or redemption?• What makes us realize that we might need to repent? What is a

cause of celebration in this world?• What can we recognize as redemption?

Write the responses where everyone can see them, or remain presentonly in the conversation and reflective responses—whichever seemsmost helpful and does not get in the way of the reflection.

Step 5:Explore

the Image/Metaphor

Step 4:Brainstormfor Images/Metaphors

2-6-406/05

2

a) Take a minute or so of quiet time. Ask everyone to notice whatconnections they are making to any of the other poles or sources ofCULTURE, POSITION, or TRADITION.

b)In silence, everyone goes to the source with which he or she isconnecting.

c) Each briefly speaks about the connection she or he made. Thementor helps conversation and responses to occur by paying atten-tion to who has talked and who has not and by encouragingresponses.

Let people move again if they notice other connections. Encouragethem to speak the connection as they walk from one source to another.The mentor helps them notice when perhaps they actually need to stopbetween two poles because both are stimulated. For example, some-one may be connecting to both CULTURE and POSITION at the sametime. They can stand between the two sources and talk about the dualconnections.

Everyone sits back down and considers questions such as, “Whatconcerns seem to be surfacing? What positions are we stating? Whatcontradictions and confirmations are present? What part does graceor God or the Holy Spirit or faith play in where we might go from thisreflection?”

Each person identifies what he or she would pray for or act on now andwhat help they need, from others in the group, from the greatercommunity, or from some other source.

An alternative way to use Reflection in Motion:

This method frees a group to begin anywhere in the Four-SourceModel. A group may take a metaphor as its beginning point, explorethat world, then scatter to the four sources. The work can be done withintermittent conversation and silent thought. The reflection can beginat any of the poles and incorporate the other methods of theologicalreflection, e.g., Microscope, Issue, Beginning with a Text, etc.

Designed by Richard E. Brewer and Angela K. Hock, Oaces Inc. Tulsa, OK

Step 7:Moving toOtherSources

Step 9Implica-tions

Step 8:Insights

Step 6:Connectingthe Sources

2-10-106/05

2

The EFM Four-Source Model forTheological Reflection

Sources have long been important for theological learning. RichardHooker, a sixteenth- century Anglican theologian, used three sources:scripture, tradition, and reason. Paul Tillich, a twentieth-centurytheologian, indicated that the theologian’s sources are the Bible,church history, history of religion, and culture. Contemporary theolo-gian John Macquarrie, while disliking the term “sources,” lists six“formative factors”: experience, revelation, scripture, tradition, cul-ture, and reason.

The EFM program suggests that theological reflection occurs at thejuncture of our personal experience and the world we encounter. Bothare enveloped by the divine milieu which we encounter in liturgy andspiritual points of our lives. Reflection occurs when we stand in thejuncture as depicted in the following diagram:

Our experience indicates that theological reflection is more likely tooccur if we differentiate our personal experience and our experience ofthe world and are careful to distinguish among four sources: Action,Position, Culture, and Tradition. Our action and position sourcesreflect our personal experiences while culture and tradition are waysof identifying what we receive from the world.

The Action source involves that which we do and experience. Thespecific actions we take, as well as the thoughts, feelings, and perspec-tives associated with the actions, come from this source. In construct-ing our spiritual autobiographies, we work principally with the Ac-tion source. We remember past events and weave them into a patternthat tells our life stories. We say, “I remember . . .” or “My thoughtswere . . .” or “I felt. . ..” And we say, “Then I walked to . . .” or “I did. . . .”

The Position source refers to that for which we consciously argue–ourattitudes, opinions, beliefs, and convictions. Phrases beginning, “I

Action

Position

The World

Cosmic

The Individual

Personal

The Divine Milieu

2-10-206/05

2

believe . . .,” “I know that . . .,” “That’s the way it is . . .,” and “It’s truethat . . .” indicate that we are drawing from the Position source.Included here are tentative opinions as well as passionately heldconvictions.

The Culture source encompasses almost all the objective contentavailable to us. The libraries of the world contain material that is inthe Culture source. The attitudes and opinions generally held in asociety also fall within this source. Culture includes movies, television,magazines, advertisements, law, architecture, customs, attire—inshort, all the aspects of life we do not think of as part of our ChristianTradition. Culture is so vast that you can only deal with certainspecific aspects of it; therefore, you need to identify specific itemsfrom culture on which to focus. Culture frequently sends us mixedmessages and may be intertwined with aspects of our faith. Thesemay sometimes even seem bizarre since disconnected elements maybe used together. An example would be a picture that mixes theChristmas crêche with Santa Claus and a Christmas Tree.

The Tradition source refers to the content of the Christian heri-tage. It begins with the Bible and extends to the liturgies, stories,documents, music, artifacts, and history of Christianity. The Tradi-tion source contains the literature that the Christian communityhas designated as authoritative. In addition to conveying truth andmeaning, the contents of the Tradition source evoke awareness ofthe Holy, experiences of awe, or a sense of God’s presence. Phraseslike, “The Bible says. . .” and “According to the Prayer Book. . .” markthis source. The EFM program provides a four-year presentation ofthe Tradition through the students’ reading material.

It is useful both to distinguish among these sources and to noticewhere they overlap. We draw on each source as we try to make senseof the world around us. Each source functions as a kind of frameworkwithin which we interpret our experience. Often we keep theseframeworks separate from one another. For example, what happensto us at work may lead to quite cynical conclusions about humannature. We may keep these conclusions altogether apart from howwe view life as a family member or as a member of the church. Intheological reflection we bring together these different ways oflooking at the world. We look at each of the four sources so that ourentire understanding may be informed by the Christian Tradition.

Tradition

Culture

2-11-106/05

2

Theological Reflection in a Group

A complete reflection moves naturally through four phases: identify-ing, exploring, connecting, and applying. The specific methods whichEFM has developed for use in its seminars are all designed to facilitatethis progression. Before describing any method in detail, we will givea broad overview of the four phases.

During the first phase of reflection the subject is identified. This maybe something that has happened to the group member, a particularbelief the member holds, something from our Christian Tradition, oran aspect of contemporary culture. Before we can begin, we need toname the subject. What exactly are we going to talk about? Where doesit begin? Where does it end? How are we involved?

The more sharply defined the focus of the reflection, the more likely itis that the reflection will shape the understanding and the actions ofthe participants. Using the “theology of the Psalms” as a starting pointfor reflection is likely to lead to a very general discussion. However,using the first two verses of Psalm 37, for example, provides muchfiner focus:

Fret not yourself because of the wicked, be not envious of wrongdoers!For they will soon fade like the grass, and wither like the green herb.

Dealing with a particular passage makes it more likely that ourpartner in conversation will be the tradition itself and not merely ouropinions about the tradition. Similarly, when the starting point forreflection is an experience from our life, it is important to describe thatexperience with specificity and clarity in order to avoid merely rehash-ing previously held positions. The focus that is chosen for reflectionshould not only be clearly identified, but it should also matter to theparticipants. Whether the reflection begins with Action, Tradition,Culture, or Position, the focus should engage the interest andattention of the group members. Unless this happens, the reflection islikely to lack energy.

The second phase explores the subject which has been identified. Whatis it like? What language best describes it? What do we discover as weexamine it from different vantage points? If the subject has beenraised by some life event, what does this event say to us about ourworld? If we are reflecting on some belief that we hold, to what doesthis belief apply? What assumptions and values are implicit in thebelief? If our starting point is a text from the Christian Tradition or our

Identifying

Exploring

2-11-206/05

2

contemporary culture, what do we find when we get inside the worldof the text? What does the text say to us on its own terms?

As we explore the subject of our reflection, we will often find it usefulto use the language of metaphor. Using an image or metaphordeliberately encourages the evocative, intuitive quality of exploration.

The third phase makes connections between what has been discoveredso far and the wider sources of meaning and truth. A reflection becomestheological by making deliberate connections between the ChristianTradition and our own experience. Christian theological reflectionlinks the Christian heritage with the personal and cultural dimen-sions of our lives. In this phase we are interested in the followinggeneral categories of questions:

• How does our exploration of this particular subject fit with ourbeliefs, with the Scriptures, and with the creeds of the church?

• Does our exploration test out in everyday life? What would othersin our family or at our work say about this?

The questions above are too broad to be of much practical help. Moresharply defined questions help us connect and compare one sourcewith another. A particularly helpful question is one which moves usright inside the subject of our exploration so that we can see whatthings look like from this perspective. We refer to questions like theseas perspective questions. An example follows:

• What kind of world is depicted in the first two verses of Psalm 37?It is a world in which there are wrongdoers, and the wrongdoerssometimes flourish, but not for long. The question “What kind ofworld?” gives us a structure for developing a conversation with othersources of meaning. For example, we can think back to our ownexperiences with wrongdoers. Have they in fact “faded away like thegrass?” What kind of world do we seem to inhabit when we look atwhat happens to us and at how we actually behave?

Then we can move from questioning the Action source in this way toquestioning the Culture source. What is the wisdom about wrongdo-ers in the magazines we read? What kind of world do our newspapers’editorial pages assume? And what of our own Position? What do wereally believe about the place of wrongdoers in the world we inhabit?

This example illustrates “What kind of world?” as a question thatallows us to explore the perspective of a particular source and then

Connecting

2-11-306/05

2

structure a conversation with elements from other sources by askingthe same question of those sources. A question focuses our attention ona particular aspect of a given source.

In the EFM program we frequently use perspective questions designedto investigate the doctrinal themes of Creation, Sin, Judgment, andRedemption. “What kind of world?” is a question which opens up ourperspective on the doctrine of Creation.

The final phase of theological reflection deals with the insights gleanedfrom conversation among the sources and with the implications foraction decided by each individual on the basis of these insights. Adesired outcome of theological reflection is a renewed understandingof what it means to be one of God’s ministers in the world. To this endgroup members take their insights and learnings from the reflectionand apply them to their lives and ministries. Sometimes this involvesa clear direction for action. More often the resulting applicationclarifies their questions, thereby preparing them to explore furthertheir study of the Christian Tradition. During this phase of reflection,questions fall into the following general categories:

• How can I apply my learnings and questions?• What am I being called to do differently?• What do I want to take into our time of prayer?

The more specific each participant can be about the next small stepnecessary to apply the insights gained, the more likely it is that thereflection will be of lasting value.

The use of metaphor is the method of teaching which Jesus used in theparables. In theological reflection, we employ the power of a metaphorto take us from the specific to the universal–the collective experienceof human beings in God’s world.

Metaphors are verbal pictures. We are not concerned here with thedistinctions among images, metaphors, and similes. All of thesetranslate meaning from one thing to another. (The literal meaning ofthe Greek meta + phero is “carry over.”)

The metaphor functions as a bridge which connects what happens tous in our contemporary world with the other sources of theologicalreflection.

Metaphors provide a means to move from the known to the unknown,to understand the unfamiliar by means of the familiar. The metaphor

Metaphors

Applying

2-11-406/05

2

also can give us a fresh look at what we think we already know.Religious metaphors depend on the intersection of the known, every-day, human world and the unknown, mysterious, divine realm of God.Metaphors can be generated from experiences, thoughts, and feelings.When the seminar group engages in theological reflection, the meta-phor emerges from participants’ concrete experiences. The similarityof feelings and thoughts among members of the group makes themetaphor unifying. It paints a clear picture of contemporary life asexperienced, at least on occasion, by the members of the seminar.

Listed below are some exercises designed to help group membersbecome more comfortable in the practice of generating and discoveringmetaphors:

1. List biblical images—as many as possible (the vineyard, lostsheep, etc.)

2. List metaphors from everyday life. Come up with as many as youcan: an exploding pressure cooker, a caged tiger, walking a tightropeblindfolded, ice cream melting in the hot sun, traveling an unfamiliarhighway without a map, and so on.

3. Describe characteristics of each metaphor. What are the feelingsand thoughts in the world of the metaphor?

4. Tell a family story and ask the group to listen for metaphors withinor evoked by the narrative.

5. Tell or read a news item or other print media piece and listen formetaphors.

There is no one “correct” way to do theological reflection. We offerseveral theological reflection methods for use during the seminarsessions. The Parallel Guide to each chapter suggests ways for theindividual student to reflect on the content of that chapter.

As your group becomes familiar with the dynamics and purpose oftheological reflection, it can refine or develop its own methods.

2-12-106/05

2

Primary Aspects of TheologicalReflection

How did the process of theological reflection evolve? We all from timeto time have conversations that are memorable. When these conver-sations lead to satisfying insights, result in life-altering decisions, andleave participants feeling and thinking that the Spirit of God has beenamong them, then something special has happened. The EFM seminaris designed to be a focus for such conversations.

When we reviewed these conversations, we began to ask questions.Why did they proceed so well rather than degenerate into gossip,arguments, or unproductive prattle? We tried to identify the signifi-cant interventions and then replicate the experience in a new way.Three things emerged from our efforts: a four-source model, therecognition that certain elements were necessary to the conversation,and the knowledge of how to replicate the process.

The Four-Source Model became central to the EFM method of theologi-cal reflection. The four sources were:

• Our actions, our personal lives, the things we do every day—We arepart of the text of Christian experience.

• Our personal beliefs—What each of us holds or affirms as the waywe think and what we think motivates our behavior.

• The culture—The world in which we live in all its complexity oflanguages, ethnic groups, and secular diversity.

• The tradition of the Church—The Holy Bible, the liturgies, theimagery, and the historical tradition of the Church as it has come tous through custom, texts, and monuments.

The elements necessary to make the discussion flow are:

• The personal engagement of the participants (the conversationcannot remain abstract).

• A love of the subject under scrutiny (in this case, all that com-prises theological studies).

• A method to abstract and image the crucial aspects under scru-tiny (metaphors, images, and issues).

The Four-SourceModel

Making theDiscussion

Flow

2-12-206/05

2

• An examination of the matter at hand using theological categories(i.e., creation, sin, judgment, and redemption).

• The ability to compare and contrast the various voices (our ownlives, our religious tradition, the culture, and our personal beliefs orpositions).

• A time to draw insights and reach conclusions that lead toimplications, first on a personal basis, and then for our communityand the world we inhabit.

•An opportunity to draw all this together within a supportive atmosphere of trust and support, rooted in a full life of prayer.

To sustain our learning activities the seminars normally containthree aspects:

1. The community is maintained through sharing and prayer whichis expected to be a regular part of the life of the group.

2. There is an opportunity to discuss what we learn in the texts aswe read about Christian Tradition, beginning with Genesis in YearOne and concluding with modern theological concerns in Year Four.This is a time to raise questions, perhaps argue with the text, andlook for themes which connect the past to itself and to us so that ourstories may become woven as one with the story of God and thePeople of God.

3. There is opportunity for reflective activity which may encompassour spiritual autobiographies, as we engage in theological reflec-tion, deepen our spiritual connections, or examine the meaning ofthe ministry we all share by virtue of our baptism.

There are several methods of theological reflection offered for youruse and more may be added in the future. We encourage you to startwith those which begin from action: the Microscope, the Issue, and theWide-Angle Lens methods. If a group wishes to examine a text, tobegin with information rather than action, then there are methodswhich begin with a text from tradition or culture. Finally we offer onemethod which begins at the application phase of the learning cycle,reflection based upon a belief.

06/052-13-1

2

An Example of Theological Reflection

Theological reflection occurs naturally and spontaneously throughoutthe church as committed Christian people read the Bible, participatein worship, struggle to find meaning in the events of their lives, anddiscuss their beliefs, hopes, and fears. Here is one example from anadult class which met before the main worship service on Sundays. Thetheme of the class was the Trinity. The class had widely differingunderstandings of the place of the Holy Spirit in the doctrine of theTrinity. The leader drew on John Taylor’s book, The Go-Between God,for a contemporary explanation of the Holy Spirit. The followingquotation from page 19 produced a strong reaction from some of theparticipants:

The Holy Spirit is that power which opens eyes that are closed,hearts that are unaware and minds that shrink from too muchreality. If one is open towards God, one is open also to the beauty ofthe world, the truth of ideas, and the pain of disappointment anddeformity. If one is closed up against being hurt, or blind towardsone’s fellow-men, one is inevitably shut off from God also. Onecannot choose to be open in one direction and closed in another.

“That’s nonsense!” was one response. “There are a few people at workwho are quite impossible. I have closed myself to them completely, andGod is certainly the most important thing in my life. In fact, Jesus tellsus to shake the dust off our feet when we are not treated withhospitality.”

“I don’t think Jesus meant us to shut out our neighbors though,” saidanother member.

A third person chimed in, “I was at a stress reduction clinic last week,and the presenter emphasized the importance of letting go of theresentments and hostility we feel toward others. That seems to supportwhat Taylor is saying.”

The discussion continued until it was time for the service to begin. Theleader wondered how many of those present had changed their posi-tions in the slightest. On the way home after the worship service, shethought of some of the people in her own life against whom she felt quiteclosed. “What is the truth of the matter?” she wondered. “God does seemso close to me in the beauty I see all around me, but I know how littleI really am able to open myself to others.” That evening, as she alwaysdid, she said the Lord’s Prayer before going to sleep. As she came to the

06/05 2-13-2

2

part,“Forgive us our sins as we forgive those who sin against us,” sheremembered someone she had been angry with for a long time. She felther heart soften, and she became more willing to forgive him and, inturn, to receive God’s forgiveness.

The leader had allowed herself to entertain a conversation whichembraced material from a number of different sources: the quotationfrom John Taylor, the events in her own life, her experience of theLord’s Prayer, and her own beliefs. Theological reflection is the kind ofconversation that allows our understanding and our actions genuinelyto change.

common lesson two methods of theological reflection...

Documents