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Theology is fracturing along tension lines once hidden by the great modern consensus that reigned from Schleiermacher's day till our own. Now, all of it is in dispute: its starting point, its self-awareness, its claim to truth, its method and interaction with other disciplines and institutions in church, academy, and society.
Rieger offers an enlightening way to understand the chief strands or options in theology today and a valuable proposal for resituating theology around the crucial issue of inclusion. He sees four competing vectors at work in today's Christian theology: Theology of Identity (liberal theology, represented by Schleiermacher and founded in the self), Theology of Difference (dialectical theology, represented by Barth and founded in the Wholly Other), Theology and the Postmodern (postcritical theology, represented by Lindbeck and founded on the text), and Theology and the Underside (liberation theology, represented by Gutierrez and others and founded in the interests of the other person).
Further, Rieger goes on to propose that each of these is in some way exclusionary and elitist; the mass of humanity and the globe's most pressing problems do not invade this cathedral, and in some ways the market itself has replaced God. Religious thought can remain viable only when it is grounded in an openness that reaches beyond the global market and postmodern squabbles, critiques its own complicity in the situation, and resituates itself in express commitment to those left out of today's "gated community".
- Sales Rank: #1557459 in eBooks
- Published on: 2000-11-01
- Released on: 2000-10-31
- Format: Kindle eBook
Review
"He issues a powerful call for liberating and transforming both contemporary theological discourse and oppressive socioeconomic and political structures.” -- Rebecca S. Chopp, Emory University
“Rieger's God and the Excluded continues his path-breaking work in constructive theology begun in Remember the Poor." -- Rebecca S. Chopp, Emory University
About the Author
Joerg Rieger is Associate Professor of Theology at Perkins School of Theology, Southern Methodist University, Dallas. He is author of Remember the Poor: The Challenge to Theology in the Twenty-first Century (1998) and editor of Theology from the Belly of the Whale (1999), a reader of Frederick Herzog’s work. Rieger also edited Liberating the Future (Fortress Press 1998).
Excerpt. � Reprinted by permission. All rights reserved.
From the Introduction (pre-publication version)
Theology, or What’s Left of It What’s left of theological reflection at the beginning of the twenty-first century? In this book I do not side with the doomsday prophets who, idealizing the status quo of yesterday, revel in announcing the end, or at least the decline, of a long list of things, from personal family values to academic standards to Western civilization as a whole. Neither do I argue that the beliefs and doctrines of the church are vanishing. What is often perceived as a doctrinal crisis is perhaps not so much that doctrine as such is evaporating but that the operative doctrines are changing. People still hold many beliefs about God and the world. The polls have remained fairly consistent over the years: More than 80 percent of all Americans claim to believe in God. It can hardly be argued, then, that our current crisis has to do with a lack of belief in God per se.
The more pressing question is, How can we assess and deal with the changing beliefs and doctrines of the church in light of the challenges of the present? How do we guide them in ways that are both constructive and self-critical, thus developing new receptivity and openness to God’s power? More specifically, how can we do this in ways that integrate accounts of those aspects of our current dilemma which usually go unnoticed in mainline theological reflection and the churches? One example is the (still mostly unconscious) mechanisms of exclusion by which the majority of humanity, particularly those who do not have a share in the structures of privilege and power, are prevented access not only to the centers of theological reflection but also to the benefits of society. A growing number of theologians around the globe have, often independently of each other, come to suspect that the major problem today is the exclusion of more and more people tied to shifting structures of power! and changes in the global economy.
Sorting through the major challenges to theological reflection today, I will reassess the traditional guideposts of theological thought, such as questions of authority, critical reflection, and matters of doctrine. Two insights are at the heart of this study. First, we need to develop new sensitivity to the fact that theology is never done in a vacuum. Theological thought is often shaped by what its practitioners barely notice, including political and economic structures.2 If theology is to have any future, it is no longer sufficient simply to follow the ideas of the great theological minds and one’s own theological and ideological preferences. Second, if this is clear, the question becomes how to develop not only resistance to those pressures but also theological alternatives.
It is a sign of hope that many theologians are becoming increasingly aware of the fact that theology is connected to everyday life. More and more of us are no longer content with getting the doctrines right or developing ever more elaborate theological systems. Looking beyond the tranquil halls of academia, however tentatively, theology is starting to claim broader horizons. Yet even where theology begins to hook up with life, our horizons often either remain fairly narrow, determined by a self-centeredness, or they become so broad that we are unable to discern the cracks and fissures of everyday life. As will become clear in the argument of this book, a closer look and an encounter with people who live on the underside of history is necessary.
In this book I will explore how the traditional guideposts of theological thought relate to the mechanisms of exclusion established in modern and postmodern times. I develop my argument in relation to four prominent modes of theological reflection, constructed during the past two centuries, which represent the major options available today: liberal, neoorthodox, postliberal, and liberation approaches. These options manifest in their own ways some of the competing ideological pulls on theology and the churches today. How do they mirror and perpetuate the mechanisms of exclusion? What is their potential for providing theological guidelines that are able to develop resistance to exclusion and, in the process, promote new forms of inclusiveness in both church and world? Exploring the impact of exclusionary social structures on theological thinking, I will specifically investigate the web of connections between the exclusion of other people and the theological displacement of the d! ivine Other. This connection, which is at the heart of this book and much of my theological work, will further our understanding of how the problem of exclusion has become one of the most pressing theological problems today.
In sum, exclusion is not just a social problem; it is also a theological problem that threatens the future of theology as a whole. Theology appears to be affected by the structures of exclusion, for instance, where it shows signs of becoming a self-serving monologue—a discourse of like-minded individuals talking primarily to each other (the danger of the liberal modes of theology), where it becomes a discourse about the divine Other which never really connects to God’s and other people’s otherness (the danger of the neoorthodox modes), a turn to the language and the texts of the church which shuts out differing readings (the danger of the postliberal modes), and a turn to others which ends up in identity politics or special-interest deals (the danger of liberation modes). Without going against the grain of exclusion, without cutting through those structures which unconsciously impact theological reflection, no progress can be made. Theology that develops resistance to the powe! rs of exclusion may help to develop new models that prove useful in restructuring not only the process of theological reflection but also the church and, ultimately, even society at large.
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