Life Long Learning Institute

Once again, I will be teaching a class at the University of Dayton's Life Long Learning Institute. The class will run from January 14 through the end of February. Class sessions are scheduled for Mondays, from 12:30-2:30 at UD's River Campus. Registration for the class is full, with a waiting list, and is now closed to further registrations.

 

The class is entitled "You Believe...What?" The course sub-title actually gives away more of the course content. "Comparative New Testament Literary Diversity as a Source for Contemporary Theological Diversity." The course is actually more about the diversity of New Testament literature than it is about our theological differences today. Understanding that theological foundations differ, however, and realizing the distinct way that those literary streams have flown throughout subsequent history, gives us particular insight into what divides us theologically today.

 

The theological diversity of New Testament literature is actually part of Shiloh's Confirmation program curriculum. Many of you, who have been around Shiloh for some time, have seen the basic information. It consists of a chart that lists the five component parts of systematic theology: Christology, Pneumatology, Anthropology, Soteriology and Ecclesiology. The chart then divides the four periods of literary New Testament development: Apostolic Age, Gospel Era, Institutionalization, and Historical Jesus. The chart demonstrates that each phase of New Testament literary development results in distinct systematic theologies.

 

Though we are largely unaware of it being the case, much of our current theological diversity stems from the divergent view of New Testament literature. Much of it stems from scriptural diversity, but certainly not all of it. We must also admit that very few of us, including denominations and theologians, share theologies that are shaped systematically. Truth be told, each of us picks and chooses parts of theological constructs that do not necessarily cooperate with others that we might favor. These two factors, I think, give rise to contemporary theological diversity.

 

Because the traditions that we embrace are less than systematic theologically, and because individuals tend to accept the teachings of the traditions in which they were raised, much contemporary theological belief resembles an ala carte menu from which we make fairly random selections. Much of our contemporary theological diversity lies somewhere in the gap between systematic theology and the lack of systematic theology in our traditions and personal belief systems.

 

I think that is probably a good thing. There is really no need for us all to believe or act alike. There is no requirement of detailed unity in the Christian Church. Perhaps if we spent as much time and energy understanding and accepting the views of others as we spend in defending our own views, the world would be a more peaceful place.

 

When Shiloh completes the initial curriculum at Boston's - 6:00-7:00 on Wednesday evenings - we will likely utilize this same curriculum. I am happy to be part of UD's LLI program, and to offer what we already do here at Shiloh to the wider community.