Assignment | Lesson 3 | Unpack Your Theological Adjectives

The theology I chose to learn more about was Intersectional Theology. I was drawn to this one because I tend to feel so ill-prepared in the subject of intersectionality and want to learn more. It also seemed like this one would bring in parts of the others listed in the course and would somehow tie them all together.

The reading explains that this particular theology works towards eliminating what was defined as “han” (unjust suffering) by understanding the constructs of which that that created the han as being interconnected and intertwined. It begins with understanding ones own experiences and leans into “theology as a biography and biography as a theology.” The authors brought up several times that everyone brings in their own experiences to their theologies, and that’s what shapes them.

Both authors wrote about their struggles with racism, sexism, and bigotry. And while it wasn’t easy, they continued living into their calling by finding places where they felt support (even if it was just slight support). I think it was through these experiences of discrimination that they were able to see their own privilege and discrimination together and how they needed to understand that so that they could then move into the space of shaping their theologies from the perspectives of other marginalized people. 

When thinking about my own autobiography, I am reminded that as a white woman I have led an extremely privileged life. My privilege has far outweighed the discrimination in my life. My challenge as a Christian is to take the voices of those who are suffering and being discriminated against and marginalized and bring that into my theology. I must first understand myself so that I can begin to understand others and in turn lift them up as they lift me up. I love the idea that while my theology is personal to me, it is connected to everyone else. It’s all part of the mosaic!

A Queer Theology

Briefly describe the theology that you explored. What are the problems that they are facing in their worlds that they address with their theologies? 

I would describe the theology I explored as one of self-revelation or the category of seeker/scholar/philosophical. Some of the problems that they address in their world can be summed up in the question, “Whose body counts?” Roberto Che Espinoza a nonbinary transgender latinx addresses a very sensitive yet powerful topic. They address this issue by sharing their theology and asking a series of very important questions that bring awareness to this “problem.” Roberto emphasizes that it is imperative that we cultivate an embodied awareness and conversation that decelerate the polarization of a binary system politically and societally. 

What practices, actions, or relationships do their theologies call them to undertake? How do their practices, actions, and relationships help shape their theologies? 

A practice that Roberto is called to involves informatively speaking to the public on various platforms addressing this, writing a book, therapy, and having secure relationships. Their practices, actions, and relations shape their theology because as I’ve been learning through this course and in the video that Dr. Schwartz has posted for this week about being a contextual theologian. This principle applies because it is who they are. Their race (Latinx), their gender (nonbinary), the way they think all shape Robert’s theology. 

Compare what you read and heard/saw to your own theological autobiography. What similarities or differences can you detect between them? What parts of your theological autobiography would you like to start developing toward a theology?

When I compare what I read and saw to my own theological autobiography, a similarity that we shared in common was our perception of “good.” Roberto in their literary work Whose Body Counts? Highlighted something that resonated with me being a first generation Tongan American. We were both embedded with the idea that education is the way out. Which I still stand by, hence taking this course, but the distinction comes when they mention that we live in a culture of meritocracy stating that we have to have a degree or accumulate wealth to be considered “good” . I love how they say, “good is not merit based.” A difference in our theologies would be the fact that we are both completely different people with different contextual theologies. I grew up being Tongan American, heterosexual, male and in a completely different state. The very things that shaped our individual lives shaped our theologies, but the beauty is how God still connects us with our differences. I would like to work on how I can utilize my theology to serve those who aren’t like me and not be in a boxed mindset.

I chose to explore the interfaith theology described by Knitter. In the video he discusses the importance of inter-religious communication as a goal of becoming interreligious collaborators. Problems in interreligious communication arise through cultural misunderstanding. As technology and immigration shrink the world, we find ourselves face-to-face with people from countries that are not Christian countries, and that are culturally and religiously different than we’ve experienced before. And as Christians, we are commanded to love them, and it’s a good idea to listen to and learn from them so that we can work together to solve issues common to both.

Noting that interreligious communication starts first with listening and learning and accepting the fact that the truth of all religions is incomplete. the truth of my religion can inform the truth of your religion, and each truth can inform the other. It is the knowledge and respect of other religions gained through listening and learning that allows collaboration.

In the video Knitter explained the terms “dual-” and “multi”-belonging to illustrate the benefit of interfaith collaboration.  The theologies in these dual- and multi-belonging situations should compel theologians to seek as much information as possible through their research, and from individuals practicing other religions and theologies.

In my own theological autobiography there is a similarity between the importance to me of looking at different perspectives of an issue so that I get closer to an understanding; and the interfaith theologian’s desire to examine and understand other peoples’ theologies that arise from their religions and culture.

The part of my autobiography that I want to develop into a theology is the part having to do with my pregnancy and illness and my healing.

I was excited this week to lean into a “womanist theology” perspective since last week I was compelled by Sara’s writing. Reading Keri Day’s work I could gain a deeper understanding of how some women, and women of color approach the church. Day’s visual of worship services being an “embodied experience” (pg 3) and description of “prayer as warfare” are things I can relate to having visited various predominately-black churches in the Bay Area growing up. 

From Day’s perspective as a young woman in church, she did not see very many women in leadership, and felt that when she did finally see a woman in the pulpit, it was a powerful experience and opened her eyes to the ways that women are often left out of pastoral or leadership in the church. This challenged Day’s “inherited traditions” (pg 10) and allowed her to start criticially thinking about her own faith, which had been “rigid” and “legalistic” (pg 11). She started asking questions and provoking conversations to challenge the way things had always been done, in order to potentially find joy and wider acceptance in the church.

In the youtube video, Day made a statement that resonated with me: “What does it mean to love God and love your neighbor… not a sentimental love, but an attentive love?” This has connected to my personal theology on many levels. I have spent time in Christian circles that *say* they love all God’s people, but when push came to shove, it was either transactional, or the kind of “love” that people describe as “there’s no hate like Christian love”. Also like Day, I went through a process of questioning why legalistic rules about women, the LGBTQ community, and strict sexual moral ethics were so pervasive, where they came from, and how to develop a wider acceptance within the church that I was partaking in.

I chose to explore Interfaith Theology which seeks to uncover a better picture of the sacred by viewing it through many traditions at once, thus widening the scope and diminishing the limitations of any single religious tradition. Drawing from multiple traditions to weave concepts and practices together helps to strengthen weak points that exist in any one religion.

In the examples used from Christianity and Buddhism, the Christian concept of justice broadens the scope of compassion from an individual endeavor to a communal transformation, while the Buddhist practice of visualization allows the practitioner to experience oneness with Christ, thus overcoming the need for the traditional atonement understanding of salvation.

In general, the lack of deep knowledge of one another’s religions can keep us from finding these functional analogies that can lead to broadening perspectives and solving problems within a practice. In order to know how these layers can be improved, one must be willing to enter into understanding of another religion as a practitioner, not just an observer. By developing a dual belonging in two or more faith traditions, the overall theology seems to become a dialogue of mutual teaching and transformation.

In my own theological life I have found weak points that needed deeper thought and further exploration to be useful to me. I can see how having more perspectives to reach for could give someone a larger set of tools when puzzling out ideas and connections in their faith. I think I have reached out for more information and more experience to help me wrestle with weak points and underdeveloped thoughts, but have felt comfortable with the tools I’ve found within Christianity. There is a lot of variety and diversity to draw from and I find it sufficient so far. For my own theology I’d like to develop more thoughts around queerness and belonging.