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Practicing Theology: Beliefs and Practices in Christian Life
In a time when academic theology often neglects the lived practices of the Christian community, this volume seeks to bring balance to the situation by showing the dynamic link between the task of theology and the practices of the Christian life. The work of thirteen first-rate theologians from several cultural and Christian perspectives, these informed and informative essays explore the relationship between Christian theology and practice in the daily lives of believers, in the ministry of Christian communities, and as a needed focus within Christian education. Dorothy C. Bass, Nancy Bedford, Gilbert Bond, Sarah Coakley, Craig Dykstra, Reinhard Hütter, L. Gregory Jones, Serene Jones, Amy Plantinga Pauw, Christine Pohl, Kathryn Tanner, Miroslav Volf, Tammy Williams
273 pages, Kindle Edition
First published October 1, 2001
28 people are currently reading
154 people want to read
About the author
Miroslav Volf
70 books339 followersMiroslav Volf is the Henry B. Wright Professor of Theology at Yale Divinity School and the founding director of the Yale Center for Faith & Culture. “One of the most celebrated theologians of our time,” (Rowan Williams, Archbishop of Canterbury), Volf is a leading expert on religion and conflict. His recent books include Against the Tide: Love in a Time of Petty Dreams and Persisting Enmities, and Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation—winner of the 2002 Grawmeyer Award in Religion.
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Displaying 1 - 9 of 9 reviews
April 3, 2018
Where do find our meaning in what we do? I think this question is a burning thought in many minds today as we seek God’s will in the world. We look towards the past for expressions of practice that have been impactful in society and in religion proper and we seek humble reflections from ages past to see what God was doing in certain places among certain moments of cultural expression. This informs our future understanding of the Church and how we participate in a common life together. It is easy to build an inarticulate argument for what we are doing but it is a greater task to really dig deep into our work together as the body of Christ and find meaning among that calling. Our practices shape how the world around us sees our gatherings and ethics and reflection and care must be a part of the conversation within our ecclesial (unaffiliated and affiliated) circles. Bass, Volf, and others have given us a theological basis for understanding these questions and realities. While the overall ethos of the text is widespread among the voices in various chapters, Kathryn Tanner points us to the idea that we must understand our Christian practices as meaningful expressions of faith so that our actions have an innate meaning that practices of wider society lack.
In the Introduction, Dorothy Bass outlines the theological basis for Christian practices and calls Christian community into ongoing theological work of discernment. At its root, practice should align with our “thinking about God” and we should reflect on “ordinary, concrete activities of actual people”. It is interesting to note that Bass recalls the authors of this text deciding to focus a meeting time together on one practice and through that conversation practices were enacted as a result. These practices are examples of “Christian life as lived” and further develop the idea of ‘communal belonging’ which defines our relationships with one another.
One of the highlights of the text is Christine Pohl’s conversation on hospitality as a communal aspect. She begins the chapter with an experience she had at the Open Door Community in Atlanta, GA (which is now located in Baltimore, MD). Hospitality is the foundation for their “work of mercy and advocacy for the oppressed”. Also, Pohl discovered that through the various practices of “welcome” the community does for the poor, hungry, homeless, suffering, the “witness of Jesus and the Scriptures...is the centrality of hospitality.” Practicing welcome is a hard business to be in and often times we rely on the work of others to share hospitality as a communal work. Also, this work, in a contextual sense, can only be done with the people and resources that are present. And when communities do practices well, others become engaged because “they sense that there is something true or authentic within these communities”.
In continuing the idea presented earlier, Kathryn Tanner calls for us to find meaning in the practices we are doing as the Church through theological reflection. She points out that “Theologians construct systems of ideas and draw systematic connections between Christian actions and belief.” The Church at its core finds belonging and meaning from the things we do and the things we say. Interestingly enough, these systems are most faithful to the Gospel when they are organically derived versus being mechanically produced. This is why the megachurch model has suffered in the last decade. Through large investments and endowments, people have built systems that feed into our desires of consumption and attraction with little regard to the Holy Spirit’s work in personal relationships. But when people find belonging in a small community group and are able to share their experience of faith with others then people flourish. Returning to Tanner’s point, these systems, whether implicit or explicit, must have a time of reflection that builds off of the positive outcomes and exposes the negative. This reflection should be done in connection with leaders and laity and be discerning of God’s work and ask questions about whether our actions are in-line with our beliefs.
The last chapter in the text was done by Miroslav Volf and he addresses the real connection of practices and theology. Volf states that “at the heart of every good theology… is a compelling account of a way of life.” He explains his understanding of beliefs and practices and draws a distinction between a practice of Christian life and an enacted belief like that of the sacraments. When addressing the Lord’s Supper, Volf says that the practice of welcoming others to our communion tables(ecclesial) is a glimpse at the eschatological table that our Triune God will host. In doing so, we practice hospitality and welcome in our Christian lives and we believe that this is a foretaste of God’s holy banquet. He also states that practices come before beliefs but they both must inform one another as we discern our life together. I understand this in a simple way: we were most likely introduced to the Gospel by another’s practice and not their belief. This, then, should draw our attention to the fact that our actions in the world speak louder than our belief.
Overall, this text is a wonderful exploration of how faith informs our beliefs and our practices in the world. We get a taste of what our purpose is in connecting our practices with our faith while we dig into the meaning of our faith. Wherever we find a sense of belonging, our practices and our beliefs shape how the world see us as faithful people and through reflection and care for the other we will continue to participate in a shared life together.
In the Introduction, Dorothy Bass outlines the theological basis for Christian practices and calls Christian community into ongoing theological work of discernment. At its root, practice should align with our “thinking about God” and we should reflect on “ordinary, concrete activities of actual people”. It is interesting to note that Bass recalls the authors of this text deciding to focus a meeting time together on one practice and through that conversation practices were enacted as a result. These practices are examples of “Christian life as lived” and further develop the idea of ‘communal belonging’ which defines our relationships with one another.
One of the highlights of the text is Christine Pohl’s conversation on hospitality as a communal aspect. She begins the chapter with an experience she had at the Open Door Community in Atlanta, GA (which is now located in Baltimore, MD). Hospitality is the foundation for their “work of mercy and advocacy for the oppressed”. Also, Pohl discovered that through the various practices of “welcome” the community does for the poor, hungry, homeless, suffering, the “witness of Jesus and the Scriptures...is the centrality of hospitality.” Practicing welcome is a hard business to be in and often times we rely on the work of others to share hospitality as a communal work. Also, this work, in a contextual sense, can only be done with the people and resources that are present. And when communities do practices well, others become engaged because “they sense that there is something true or authentic within these communities”.
In continuing the idea presented earlier, Kathryn Tanner calls for us to find meaning in the practices we are doing as the Church through theological reflection. She points out that “Theologians construct systems of ideas and draw systematic connections between Christian actions and belief.” The Church at its core finds belonging and meaning from the things we do and the things we say. Interestingly enough, these systems are most faithful to the Gospel when they are organically derived versus being mechanically produced. This is why the megachurch model has suffered in the last decade. Through large investments and endowments, people have built systems that feed into our desires of consumption and attraction with little regard to the Holy Spirit’s work in personal relationships. But when people find belonging in a small community group and are able to share their experience of faith with others then people flourish. Returning to Tanner’s point, these systems, whether implicit or explicit, must have a time of reflection that builds off of the positive outcomes and exposes the negative. This reflection should be done in connection with leaders and laity and be discerning of God’s work and ask questions about whether our actions are in-line with our beliefs.
The last chapter in the text was done by Miroslav Volf and he addresses the real connection of practices and theology. Volf states that “at the heart of every good theology… is a compelling account of a way of life.” He explains his understanding of beliefs and practices and draws a distinction between a practice of Christian life and an enacted belief like that of the sacraments. When addressing the Lord’s Supper, Volf says that the practice of welcoming others to our communion tables(ecclesial) is a glimpse at the eschatological table that our Triune God will host. In doing so, we practice hospitality and welcome in our Christian lives and we believe that this is a foretaste of God’s holy banquet. He also states that practices come before beliefs but they both must inform one another as we discern our life together. I understand this in a simple way: we were most likely introduced to the Gospel by another’s practice and not their belief. This, then, should draw our attention to the fact that our actions in the world speak louder than our belief.
Overall, this text is a wonderful exploration of how faith informs our beliefs and our practices in the world. We get a taste of what our purpose is in connecting our practices with our faith while we dig into the meaning of our faith. Wherever we find a sense of belonging, our practices and our beliefs shape how the world see us as faithful people and through reflection and care for the other we will continue to participate in a shared life together.
April 24, 2013
After working through this book with my Senior Seminar class, I feel like I digested this book a lot more thoroughly than if I had read it on my own. I appreciate the different perspectives offered in this book and the different traditions out of which these practices arise. I think Bass and Volf do a good job book-ending (if I may make that a verb) the conversation that occurs within these chapters. Definitely worth the read for anyone actively participating in ministry.
December 8, 2012
Thought-provoking essays kept me reading even when I was tired! Lots of fodder for thought and action.
April 30, 2026
Summary: Essays answering the question of what theology has to do with real life, how our beliefs translate into practice.
“But what does that have to do with real life?”
Miroslav Volf confesses that this is a question he is asked by students in his theology classes. I’d suggest that its also a question people out in “real life” wonder about. For example, consider those listening to sermons on Sunday and wondering what this has to do with Monday through Saturday.
The authors of the essays in this book are theologians who believe that the doctrine they teach do translate into “practices.” They define this as “patterns of cooperative human activity in and through which life together takes shape over time in response to and in the light of God as known in Jesus Christ” (p. 3). They unpack this in four sections.
First, in “Practicing Theology, Embracing a Way of Life”, the first two essays lay the groundwork for what follows. Craig Dyksta and Dorothy C. Bass articulate a theological basis for the idea of “Christian practices.” Their focus is to elaborate “how a way of life that is deeply responsive to God’s grace takes actual shape among human beings.” Then Amy Plantinga Pauw gives attention to the gap between beliefs and practices using the story of Jonah as a case study.
Second, “Practicing Theology, Engaging in Ministry” elaborates these ideas in specific practices. What is notable here are the diverse voices. Serene Jones describes translating theology into renewed vision for a United Church of Christ congregation. Sarah Coakley explores mystical and ascetic practices in the contemporary church context. Meanwhile, Tammy R. Williams surveys differences in healing practices within idifferent African-American church groups. Christine D. Pohl, who wrote extensively on hospitality, offers a reflection on the hospitality of the Open Door Community. Gilbert I. Bond studies the intersection of liturgical practice and ministry practice in Anabaptist and Afro-baptist churches. Finally, Nancy E. Bedford studies the practice of discernment in a Latin American congregation in Argentina.
But prior to ministry practice is the training of these pastor-theologians. Part Three focuses on this in three essays, the most significant of which is “Beliefs, Desires, Practices, and the Ends of Theological Education” by L. Gregory Jones. Specifically, Jones notes the disconnect between church and seminary. Often seminarians come from churches where they learned Christian practices but were fuzzy on belief. Jones argues for rigorous baptismal catechesis to address this. Then Reinhard Hutter connects God’s hospitality revealed in worship and doctrine to our practice of hospitality. Kathryn Tanner also explores issues of theology and the practice of hospitality in the concluding essay of the section.
Finally, Part Four consists of just one essay by Miroslav Volf on theology as a way of life. The essay draws heavily on a story of how his parents translated hospitality at the Lord’s table to hospitality at their own table.
I appreciated the diversity of voices, less common twenty-five years ago. I also was struck by how often the writers came back to the practice of hospitality and the profound gospel truth behind it of God’s hospitality. At the same time, for a book on practices, the reading at times was still somewhat abstract and theoretical–theologians writing for others in the theological academy. That said, the examples of translating theology into practice, and even the notion of practices which anticipates James K.A. Smith’s cultural liturgies is important work. Lastly, L. Gregory Jones challenge for us to grow in passing the baton from church to seminary to church in the formation of ministers is one still desperately needed.
“But what does that have to do with real life?”
Miroslav Volf confesses that this is a question he is asked by students in his theology classes. I’d suggest that its also a question people out in “real life” wonder about. For example, consider those listening to sermons on Sunday and wondering what this has to do with Monday through Saturday.
The authors of the essays in this book are theologians who believe that the doctrine they teach do translate into “practices.” They define this as “patterns of cooperative human activity in and through which life together takes shape over time in response to and in the light of God as known in Jesus Christ” (p. 3). They unpack this in four sections.
First, in “Practicing Theology, Embracing a Way of Life”, the first two essays lay the groundwork for what follows. Craig Dyksta and Dorothy C. Bass articulate a theological basis for the idea of “Christian practices.” Their focus is to elaborate “how a way of life that is deeply responsive to God’s grace takes actual shape among human beings.” Then Amy Plantinga Pauw gives attention to the gap between beliefs and practices using the story of Jonah as a case study.
Second, “Practicing Theology, Engaging in Ministry” elaborates these ideas in specific practices. What is notable here are the diverse voices. Serene Jones describes translating theology into renewed vision for a United Church of Christ congregation. Sarah Coakley explores mystical and ascetic practices in the contemporary church context. Meanwhile, Tammy R. Williams surveys differences in healing practices within idifferent African-American church groups. Christine D. Pohl, who wrote extensively on hospitality, offers a reflection on the hospitality of the Open Door Community. Gilbert I. Bond studies the intersection of liturgical practice and ministry practice in Anabaptist and Afro-baptist churches. Finally, Nancy E. Bedford studies the practice of discernment in a Latin American congregation in Argentina.
But prior to ministry practice is the training of these pastor-theologians. Part Three focuses on this in three essays, the most significant of which is “Beliefs, Desires, Practices, and the Ends of Theological Education” by L. Gregory Jones. Specifically, Jones notes the disconnect between church and seminary. Often seminarians come from churches where they learned Christian practices but were fuzzy on belief. Jones argues for rigorous baptismal catechesis to address this. Then Reinhard Hutter connects God’s hospitality revealed in worship and doctrine to our practice of hospitality. Kathryn Tanner also explores issues of theology and the practice of hospitality in the concluding essay of the section.
Finally, Part Four consists of just one essay by Miroslav Volf on theology as a way of life. The essay draws heavily on a story of how his parents translated hospitality at the Lord’s table to hospitality at their own table.
I appreciated the diversity of voices, less common twenty-five years ago. I also was struck by how often the writers came back to the practice of hospitality and the profound gospel truth behind it of God’s hospitality. At the same time, for a book on practices, the reading at times was still somewhat abstract and theoretical–theologians writing for others in the theological academy. That said, the examples of translating theology into practice, and even the notion of practices which anticipates James K.A. Smith’s cultural liturgies is important work. Lastly, L. Gregory Jones challenge for us to grow in passing the baton from church to seminary to church in the formation of ministers is one still desperately needed.
May 22, 2023
The authors effectively provide a variety of responses and insights into the essence of practical theology. While no singular definition or solution is given, that is the point—practical theology is not defined by a certain context or experience, but is formed in and through them, while at the same time informing those very same contexts and experiences.
The strength of this book lies in the variety of perspectives it offers. While not undercutting the central theme or thesis, each contributor, in their own way, adds to the book. The effect is a multi-layered, dimensional treatment of Christian practices. There is no singular opinion shared, but a chorus of convictions that, taken together, serve to build one another up.
One weakness I noticed is that, here and there, the editors and contributors tend to be verbose. Rather than concisely communicating their points, the authors, time and again, seem to drag them out. At times I found myself struggling to logically connect with the points being made as authors would restate the same point in 3 or more ways, or with dense academic or theological jargon. While the content is still good and helpful, this book could be condensed for the sake of clarity and conciseness.
The strength of this book lies in the variety of perspectives it offers. While not undercutting the central theme or thesis, each contributor, in their own way, adds to the book. The effect is a multi-layered, dimensional treatment of Christian practices. There is no singular opinion shared, but a chorus of convictions that, taken together, serve to build one another up.
One weakness I noticed is that, here and there, the editors and contributors tend to be verbose. Rather than concisely communicating their points, the authors, time and again, seem to drag them out. At times I found myself struggling to logically connect with the points being made as authors would restate the same point in 3 or more ways, or with dense academic or theological jargon. While the content is still good and helpful, this book could be condensed for the sake of clarity and conciseness.
March 10, 2026
One of the early articles in the book uses the metaphor of a relay race where the church and the seminaries hand off candidates for formation as leaders to teach the practices of a Christian life. Unfortunately, this collection of reflections at times seems to lose sight of the concrete church who is their partner in the race and when they do talk about churches and their practices, they are churches that are located in communities with a seminary which are a different context than most congregations. Any collection of articles by different authors will have varied reception by an individual reader, and there were a couple of articles I appreciated. I read this as a young pastor fresh out of seminary and enjoyed it more, but now as a person with over twenty years serving congregations I felt like it didn't help as much in bringing beliefs and practices together.
May 31, 2019
A series of essays by a series of authors (Miroslav Volf has one essay in it but seems to mostly be the name used to sell the book). A mixed bag (as these books usually are) but, on the whole, the book was disappointing and not especially helpful. One bright spot was the chapter entitled "Attending to the gaps between Beliefs and Practices" by Amy Plantinga Pauw. Otherwise, not much of note in this one.
January 12, 2021
This book has been on my bookshelf for a long time. I finally got around to reading it. Like most books with many contributors I found it patchy. There were some outstanding contributions.
June 12, 2016
Practicing Theology is a collection of academic essays which illustrates the interplay between beliefs and practices in how one lives. While some of the essays were more engaging than others, the overall message illustrated that practices influence one's theology even as one's theology affects one's practices. Therefore the integration of practices and beliefs is vital in developing a robust and integrated Christian walk.
I did find the academic tone of the essays a bit pedantic, the use of fifty dollar words where a one dollar word would do made the reading slower and less enjoyable for me. However, that being said, I recognize the need for rigorous academic study and appreciate the outcomes even when they are not expressed as simply as I might prefer.
I did find the academic tone of the essays a bit pedantic, the use of fifty dollar words where a one dollar word would do made the reading slower and less enjoyable for me. However, that being said, I recognize the need for rigorous academic study and appreciate the outcomes even when they are not expressed as simply as I might prefer.
Displaying 1 - 9 of 9 reviews