MY THEOLOGICAL HOME IS IN AN ASYMMETRICAL DUPLEX

Abstract

The purpose of this article is to tell you about my theological home and how it informs my work as a pastoral theologian. I dare to do this because I believe that the uniqueness of my home will enrich the discussion of pastoral theology. The steering committee of the Society for Pastoral Theology asked me to give the presentation that forms the basis of this paper at the 10th annual meeting of the Society (June 17, 1994). A member of the committee gave the following working definition to the term theological home: "The theological sources you use and the way you listen to them." Another member said that the committee wanted to know "what theological vision inspired, directed, and challenged my clinical work and my teaching of pastoral care." Further they hoped that the presentation would help others to consider the theological basis of their pastoral care and teaching. Part of the reason that the committee asked me in particular to respond to this question was my race: I am an African Americain who has written about the unique contributions that my heritage brings to pastoral care and pastoral theology (Taylor, 1992). The reason I accepted was that I represented two under-represented theological houses. Most houses have the same components: walls, floors, windows, rooms, furniture. Likewise most theological houses are built of four basic components—scripture, tradition, cultural information (the culture's worldview and knowledge), and the experience of the faithful. The differences between theological houses has to do with the arrangements of these components: Is the biblical floor bare or is it covered with wall-to-wall tradition? Are the windows that let un the culture's light large or small? Are the rooms furnished in traditional oir contemporary style? Is the furniture arranged to facilitate the sharing of experience by the inhabitants? Theological houses are arranged with distinct purposes in mind: to provide refuge, to give a sense of order, to liberate. A house really becomes a home when the inhabitants gather in it and express their life together: a regular family meal, a holiday celebration, the morning rush when everyone leaves for work, school, etc. The characteristic gathering in many theological homes is Sunday worship. As I reflected on the question, "What is my theological home?", I began to realize that my theological home was in two quite different theological houses. These houses are bonded together in me and are both reflected in my work. The image that came to me was of two housing units differing in color, size,