The present book, it must be said, is much more history and
sociology than theology, and it arrives at the conclusion that Andrew Greeley's model of ethnic tribes is probably the best way of thinking about Catholicism in America, past, present, and future.
Bill Easum, a consultant to many growing churches, goes further than most in emphasizing the relationship between growing churches and culture when he advises, «Study more
sociology than theology.
Not exact matches
Lutheran
theology's antinomian tendency makes it perhaps more vulnerable
than the other Reformation traditions in spite of the countervailing forces of its
sociology and its doctrinal tradition, although here and there an older methodology, which understands that the Gospel does not negate the commandments, lives side by side with neo-Lutheranism and makes possible at least a tentative no to the likes of the task force.
It is less inclined toward the psychology of religion or the
sociology of religion
than toward the
theology of personhood and the
theology of society.
These two reasons interlock because of a crucial fact in the
sociology of
theology: the institutional context in which most «intellectually serious» or «formal»
theology has been done in North America for more
than a century and a half has increasingly been the theological school.
Christian acquiescence in this fate can be measured in any number of ways: by the extent to which the Church renounces her inherent «platonism,» thinking and speaking in the language of psychology,
sociology, economics, and politics rather
than philosophy (metaphysics) and
theology; by the tendency to view the Church not first as sacrament transcending political order, but as a mere mediating institution within that order; by the «political» or «clerical» temptation to equate true ecclesial reform with institutional or curial reform.
For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical
theology may reveal a commitment to the assumption that God is understood effectively rather
than discursively; while a curriculum relatively more rich in offerings in ethics,
sociology of religion, liberation
theology, and the like
than in offerings in historical
theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action
than in contemplation.
Missiology separated from
theology is little more
than anthropology and
sociology.
Missiology separated from
theology is little more
than anthropology and
sociology.
Missiology separated from
theology is little more
than anthropology and
sociology.