Hence the overarching goal that will unify theological schooling is the goal of helping people to acquire «that complex set of intellectual and personal qualities which go to make up what we might still call
the theological habitus» (79)-- that is, to make sound theological judgments.
So too, what is involved in acquiring
the theological habitus is mastering certain concepts — that is, acquiring abilities and aptitudes for making sound judgments.
Not exact matches
In accord with the «Athens» type, Wood insists that what makes
theological schooling excellent schooling is that it shapes sound
theological judgment; through this paideia we acquire a
habitus, albeit a
habitus for action that is self - critical in the modern sense of «critique» — a sense that ancient Athens knew nothing of.
However, do not suppose that it is theologically sufficient to appropriate «Athens» solely into the «professional» education pole of
theological education on the «Berlin» model's terms (construing «professional» education as, say, paideia into the
habitus of faith).
Accordingly, what will make schooling «
theological» is that it shapes human persons so that they are formed by the
habitus of theology (paideia) and capacitated to engage in truly critical reflection.
Our proposal suggests that
theological schooling, paideia - like, helps capacitate persons with
habitus.
By contrast this book urges that the overarching end or goal of
theological schooling is to understand God; and «to understand» is to come to have certain conceptual capacities,
habitus, that is, dispositions and competencies to act, that enable us to apprehend God and refer all things including ourselves to God.