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Practical Theology: On Earth As It Is in Heaven
"Practical theology" has recently emerged as a distinctive approach to the theological task. It is concerned with the way theological task. It is concerned with the way theological activity engages wider social, cultural, and ecclesial issues. Rather than seeing itself as a "branch" of theology, practical theology is a distinctive theological, sensibility that highlights the ever-present need to "read the signs of the times" in the light of the Gospel message and the Christian tradition. Veling begins his work by sketching the main contours of practical theology. He proceeds to explore some of its key elements (interpretation, context, scripture, tradition) before reflecting on the deeper role of theology in church and society.
300 pages, Paperback
First published November 30, 2005
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March 9, 2021
Terry Veling’s approach in Practical Theology: ‘On Earth as It is in Heaven’ can be described as positivistic humanism that tends towards universalism with a final touch of mysticism.
What attracted me to this book in the first place was that he used the Lord’s Prayer as a metaphor as some sort of outline for the book. The Lord’s Prayer has been an essential element of catechetical instruction for the Church Fathers, the Protestant Reformation, the Orthodox Church and the Roman Catholic Church, of which Veling is a member. It can be a very helpful pedagogical tool in teaching practical theology by taking the teaching of Jesus, praying it, and then putting it into practice. Veling’s analogical hermeneutical approach to Scripture occasionally creates conflict with the literal meaning of the text. Therefore, while he offers many helpful concepts, the conclusion is at odds with the doctrine of justification by grace.
In Part One: On Earth as It Is in Heaven, Veling suggests that “practical theology is perhaps seeking to reclaim — a certain reintegration of theology into the weave and fabric of human living, in which theology becomes a ‘practice’ or a way of life.” It is certainly true that some people conceive of heaven as a distant ideal place which contrasts the fallenness of this world. His suggestion is that practical theology is a way to bridge that gap through our lives and our being. This is done in particular through our vocations, our callings in life. God is calling each and every one of us to be representatives of the divine.
Veling does not give specific examples of callings such as parent, spouse, employee, or citizen but suggests more general practices such as “divine attentiveness and concern” or “truth and goodness.” The reader might find it frustrating because the terms “truth” and “goodness” are not defined. That is Veling’s intention. He says, “we should be wary of turning these methods into a simple ‘how to.’” How can this be a unifying approach? On the one hand, Christianity has been abused by legalism and moralism but on the other hand if there are multiple sources of truth then each person is left to define their own truth. If everyone one has their own truth then there is no truth and we are left with Pilate to ask, “What is truth?”
Veling states he is against any methods while at the same time giving his method which restricts any objective understanding. He encourages the hearer to ask, “what is the word saying to me?” That is an existential method where the reader is the ultimate interpreter of meaning and how to act on that word in practical theology. How does that work with the words of Christ? Jesus tells the disciples, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” Would it be good and faithful for the disciples to respond, “We will decide what that means to us?” Veling seems to catch himself when he says, “If God becomes simply a mirror of my own introspection, a capital “Meaning” for my life, then I am probably caught in the realms of religious idolatry, and will have missed God all together.” If practical theology “is dedicated to enabling the faithful performance of the gospel and to exploring and taking seriously the complex dynamics of the human encounter with God,” then clear definitions of faithful and gospel are necessary.
When he catches himself in these quandaries, he gives esoteric answers which only the mystic can understand. He even says, “Contrary to popular conceptions, the “mystic” is not so much one who strives to reach God as a summative, mystical goal of their lives. Rather, the mystic is one who gradually discovers, along with Saint John, that “God is love” (1 John 4:8)” How is that love done? In the last chapters of the book, Veling strongly pushes social, political, and liberation theology. It is clear that he is very concerned with the plight of children in impoverished nations with lack of access to healthcare and education. That is a good and godly concern. But then he suggests practical theology should be a social justice call for open borders as “the very principle of human hospitality and solidarity.” Yet, every time that practice is attempted then there is an increase in sex trafficking of minors, drug smuggling, and then the subjection of unprocessed immigrants to slave wages. Most Christians would agree these are sinful actions, but they are consequences of a specific action Veling calls for.
The call to political action and liberation theology is a tension in the book, a good tension. It is a good tension because practical theology is always done in relationship with others. In a day when Christians are told to stay out of politics then practical theology can only happen on the microscale. How we look at and receive others is how Christians show the love of God to them and also how we can receive God in our lives, through them. If practical theology is done at a macrolevel, it can be a tool to heal politics. If church and state should be kept separate then calls for social justice theory cannot be implemented.
In Part Two, Veling focuses on sanctification and emphasizes what people need to do to hallow God’s name. He uses the Jewish vow that the people gave after hearing Moses read the Ten Commandments, “we will do, and we will obey,” as an illustration. He stresses that faith is not enough unless it is backed up with works and deeds to a point that is almost embarrassing when he says, “Look at my life, at the way I live, and you will see a testimony to faith. Look at my life, at the integrity of my words and actions, and you will see a witness to the truth. Look at my life, at what I do, and you will see a mirror of goodness post up look at my life, and the way it is patterned, and you will see an exemplar of God.” And again, “It is our deeds that offer the deepest roots, our actions that provide the true foundation — not simply the knowing.” This seems a stark contrast to the parable of the Pharisees and the tax collector where the former boasted in his works while the latter plead for mercy. It was the example of mercy that was applauded by Jesus rather than the works righteousness of the Pharisee.
Is God’s Name sullied when we, who are known as Christians, live godless and sinful lives? Absolutely. But if moralism and legalism are mocked and condemned then how can practical theology be a call to prove ourselves through works? St. Paul laments that he desires to do good but continues to sin because of his fallenness. Therefore, he boasts in the grace of Jesus rather than his deeds.
Veling’s approach seems to overemphasize humans works. This can be shown in two quotes from Abraham Heschel. In the first he says, “we may attain faith through sacred deeds” This is contrary to Scripture which says that faith comes from Word of Christ. Nowhere does Scripture say faith comes from deeds.
The second quote is, “action constitutes the specific moment whereby the person is revealed.” Veling is trying to exemplify Jewish tradition which he says begins with “doing.” He contrasts that with the proposal that Western philosophy has it backwards by beginning with being and thinking. The problem is the inconsistency of the opening quote of the section where the Jews vowed, “we will do, and we will obey.” For the reader who knows the context of Exod. 24:7, just a short time later they broke the First Commandment by making a golden calf before which they fall down, worship, and to which they give credit for liberating them from slavery in Egypt! Their works reveal that they were not faithful. Additionally, it was not in service to others but illustrates that people want to justify themselves by what they have done rather than what God has done.
Veling’s understanding of repentance is that we need to turn from ourselves and toward the Other in which we see and receive the Divine. This concept of seeing the divine in others and receiving them as Other is inspired by Emmanuel Levinas. Practical theology is about our relationship with others and our relationship with God is through others.
Part Three: Your Kingdom Come attempts to help orient those who are doing practical theology to distinguish between God’s Kingdom or culture and our individual cultures. Veling’s argument is that we often cling too much to our earthly, national, and local cultures which create barriers and prevent us from receiving others. He is not against culture, quite the opposite. He says, “Culture, in other words, is a way of ‘tilling life’ and bringing forth a world that is rich in human significance.” Culture is rich and adds beauty, but we should not be homogenous in our perspective of culture. Culture has a context and practical theology should engage with that culture rather than ignore it or seek to change it. The challenge for some, including the African context is that Veling seems to equate culture and religion.
Veling wrote his book shortly after the terrorist attacks of 9/11. There was a cultural divide between Muslims and Westerners, but some might say that is different than a religious divide between Islam and Christianity. While terrorist attacks in the Western world seemed to have calmed over the last four years, they have not in Africa. Terrorist attacks have increased and are a daily reality. Daily they live side by side and do business with each other, but the divide is more than culture, it is faith and the way of salvation, not simply the way of viewing others.
Veling offers the example of Halevi, a Jew, who enters a mosque and prays with Muslims. Later, Halevi also prays at the Church of the Holy Sepulcher on Good Friday while questioning the symbol of the crucifix. Veling summarizes these exemplary actions by quoting Michael Paul Gallaher who writes, “If culture is where human beings become more human, and if different culture represent different ways of facing the question of the meaning of human existence, then the whole future of humanity is intimately linked with whatever happens in the field of culture.” There are several “ifs” in the quote that imply culture is what divides and since all religions are the same groping for the meaning of existence then “becoming more human” solves the divide. Africans would disagree. They would point to Muslim gunmen who stop a bus of teachers traveling home for Christmas and ask if they are Muslim. If their answer is no, they are shot. This is not because of culture. It is a difference in faith.
Having said that, a great deal of my work of practical theology is challenging Kenyans to distinguish between culture and religion. It is true that culture divides but faith in Jesus as Redeemer can heal and unite. I have worked with several Somali refugees and Kenyans do not often appreciate it because they view Somalis as dangerous. In order for me to love the Kenyans as much as the Somalis, I have to admit that it is possible that a Somali could be a Muslim spy who is seeking to kill us. There is great deal of suffering and mercy that is required in order to love them as Christ loved us. But there is a significant difference between the lives and teaching of Jesus and Muhammed. Veling is not wrong to say that clinging to culture is an impediment to practical theology but religion is not the same as culture. More time is spent in Africa on addressing tribalism than different religions. One could even give credence to Veling’s proposition that faith in culture impedes the practice of theology. More often wars in Africa are a result of tribalism, even though the West sometimes portrays them as religious tensions.
Nevertheless, to propose that all religions are equal in their search for the meaning of life and that accepting all religions is a call for universalism as a method to heal the divide is not an approach that will work unless one believes in works righteousness and humans to overcome the problem and to leave the Savior behind. This is what Veling suggests in his turn towards humanistic mysticism when he writes:
Earthly deeds stimulate or arouse divine life in such a way as to cause energy from the upper world to descend to the lower world. Humanity’s fallenness has caused an injury to God. God is broken and shattered (shevirah) — and only shards of divine light remain in the world. Prayer and good deeds are vehicles for ‘repairing’ (tikkun) divine life and enabling divine abundance to flow back to the lower realm. For the kabbalists, we not only enable God, we help mend or heal God’s brokenness in the world.
This is a different theology than is taught in the Bible which says we were dead in sin and led by a spirit of disobedience and that it is God’s mercy and love that made us alive in the grace of Christ, not our human efforts.
What attracted me to this book in the first place was that he used the Lord’s Prayer as a metaphor as some sort of outline for the book. The Lord’s Prayer has been an essential element of catechetical instruction for the Church Fathers, the Protestant Reformation, the Orthodox Church and the Roman Catholic Church, of which Veling is a member. It can be a very helpful pedagogical tool in teaching practical theology by taking the teaching of Jesus, praying it, and then putting it into practice. Veling’s analogical hermeneutical approach to Scripture occasionally creates conflict with the literal meaning of the text. Therefore, while he offers many helpful concepts, the conclusion is at odds with the doctrine of justification by grace.
In Part One: On Earth as It Is in Heaven, Veling suggests that “practical theology is perhaps seeking to reclaim — a certain reintegration of theology into the weave and fabric of human living, in which theology becomes a ‘practice’ or a way of life.” It is certainly true that some people conceive of heaven as a distant ideal place which contrasts the fallenness of this world. His suggestion is that practical theology is a way to bridge that gap through our lives and our being. This is done in particular through our vocations, our callings in life. God is calling each and every one of us to be representatives of the divine.
Veling does not give specific examples of callings such as parent, spouse, employee, or citizen but suggests more general practices such as “divine attentiveness and concern” or “truth and goodness.” The reader might find it frustrating because the terms “truth” and “goodness” are not defined. That is Veling’s intention. He says, “we should be wary of turning these methods into a simple ‘how to.’” How can this be a unifying approach? On the one hand, Christianity has been abused by legalism and moralism but on the other hand if there are multiple sources of truth then each person is left to define their own truth. If everyone one has their own truth then there is no truth and we are left with Pilate to ask, “What is truth?”
Veling states he is against any methods while at the same time giving his method which restricts any objective understanding. He encourages the hearer to ask, “what is the word saying to me?” That is an existential method where the reader is the ultimate interpreter of meaning and how to act on that word in practical theology. How does that work with the words of Christ? Jesus tells the disciples, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” Would it be good and faithful for the disciples to respond, “We will decide what that means to us?” Veling seems to catch himself when he says, “If God becomes simply a mirror of my own introspection, a capital “Meaning” for my life, then I am probably caught in the realms of religious idolatry, and will have missed God all together.” If practical theology “is dedicated to enabling the faithful performance of the gospel and to exploring and taking seriously the complex dynamics of the human encounter with God,” then clear definitions of faithful and gospel are necessary.
When he catches himself in these quandaries, he gives esoteric answers which only the mystic can understand. He even says, “Contrary to popular conceptions, the “mystic” is not so much one who strives to reach God as a summative, mystical goal of their lives. Rather, the mystic is one who gradually discovers, along with Saint John, that “God is love” (1 John 4:8)” How is that love done? In the last chapters of the book, Veling strongly pushes social, political, and liberation theology. It is clear that he is very concerned with the plight of children in impoverished nations with lack of access to healthcare and education. That is a good and godly concern. But then he suggests practical theology should be a social justice call for open borders as “the very principle of human hospitality and solidarity.” Yet, every time that practice is attempted then there is an increase in sex trafficking of minors, drug smuggling, and then the subjection of unprocessed immigrants to slave wages. Most Christians would agree these are sinful actions, but they are consequences of a specific action Veling calls for.
The call to political action and liberation theology is a tension in the book, a good tension. It is a good tension because practical theology is always done in relationship with others. In a day when Christians are told to stay out of politics then practical theology can only happen on the microscale. How we look at and receive others is how Christians show the love of God to them and also how we can receive God in our lives, through them. If practical theology is done at a macrolevel, it can be a tool to heal politics. If church and state should be kept separate then calls for social justice theory cannot be implemented.
In Part Two, Veling focuses on sanctification and emphasizes what people need to do to hallow God’s name. He uses the Jewish vow that the people gave after hearing Moses read the Ten Commandments, “we will do, and we will obey,” as an illustration. He stresses that faith is not enough unless it is backed up with works and deeds to a point that is almost embarrassing when he says, “Look at my life, at the way I live, and you will see a testimony to faith. Look at my life, at the integrity of my words and actions, and you will see a witness to the truth. Look at my life, at what I do, and you will see a mirror of goodness post up look at my life, and the way it is patterned, and you will see an exemplar of God.” And again, “It is our deeds that offer the deepest roots, our actions that provide the true foundation — not simply the knowing.” This seems a stark contrast to the parable of the Pharisees and the tax collector where the former boasted in his works while the latter plead for mercy. It was the example of mercy that was applauded by Jesus rather than the works righteousness of the Pharisee.
Is God’s Name sullied when we, who are known as Christians, live godless and sinful lives? Absolutely. But if moralism and legalism are mocked and condemned then how can practical theology be a call to prove ourselves through works? St. Paul laments that he desires to do good but continues to sin because of his fallenness. Therefore, he boasts in the grace of Jesus rather than his deeds.
Veling’s approach seems to overemphasize humans works. This can be shown in two quotes from Abraham Heschel. In the first he says, “we may attain faith through sacred deeds” This is contrary to Scripture which says that faith comes from Word of Christ. Nowhere does Scripture say faith comes from deeds.
The second quote is, “action constitutes the specific moment whereby the person is revealed.” Veling is trying to exemplify Jewish tradition which he says begins with “doing.” He contrasts that with the proposal that Western philosophy has it backwards by beginning with being and thinking. The problem is the inconsistency of the opening quote of the section where the Jews vowed, “we will do, and we will obey.” For the reader who knows the context of Exod. 24:7, just a short time later they broke the First Commandment by making a golden calf before which they fall down, worship, and to which they give credit for liberating them from slavery in Egypt! Their works reveal that they were not faithful. Additionally, it was not in service to others but illustrates that people want to justify themselves by what they have done rather than what God has done.
Veling’s understanding of repentance is that we need to turn from ourselves and toward the Other in which we see and receive the Divine. This concept of seeing the divine in others and receiving them as Other is inspired by Emmanuel Levinas. Practical theology is about our relationship with others and our relationship with God is through others.
Part Three: Your Kingdom Come attempts to help orient those who are doing practical theology to distinguish between God’s Kingdom or culture and our individual cultures. Veling’s argument is that we often cling too much to our earthly, national, and local cultures which create barriers and prevent us from receiving others. He is not against culture, quite the opposite. He says, “Culture, in other words, is a way of ‘tilling life’ and bringing forth a world that is rich in human significance.” Culture is rich and adds beauty, but we should not be homogenous in our perspective of culture. Culture has a context and practical theology should engage with that culture rather than ignore it or seek to change it. The challenge for some, including the African context is that Veling seems to equate culture and religion.
Veling wrote his book shortly after the terrorist attacks of 9/11. There was a cultural divide between Muslims and Westerners, but some might say that is different than a religious divide between Islam and Christianity. While terrorist attacks in the Western world seemed to have calmed over the last four years, they have not in Africa. Terrorist attacks have increased and are a daily reality. Daily they live side by side and do business with each other, but the divide is more than culture, it is faith and the way of salvation, not simply the way of viewing others.
Veling offers the example of Halevi, a Jew, who enters a mosque and prays with Muslims. Later, Halevi also prays at the Church of the Holy Sepulcher on Good Friday while questioning the symbol of the crucifix. Veling summarizes these exemplary actions by quoting Michael Paul Gallaher who writes, “If culture is where human beings become more human, and if different culture represent different ways of facing the question of the meaning of human existence, then the whole future of humanity is intimately linked with whatever happens in the field of culture.” There are several “ifs” in the quote that imply culture is what divides and since all religions are the same groping for the meaning of existence then “becoming more human” solves the divide. Africans would disagree. They would point to Muslim gunmen who stop a bus of teachers traveling home for Christmas and ask if they are Muslim. If their answer is no, they are shot. This is not because of culture. It is a difference in faith.
Having said that, a great deal of my work of practical theology is challenging Kenyans to distinguish between culture and religion. It is true that culture divides but faith in Jesus as Redeemer can heal and unite. I have worked with several Somali refugees and Kenyans do not often appreciate it because they view Somalis as dangerous. In order for me to love the Kenyans as much as the Somalis, I have to admit that it is possible that a Somali could be a Muslim spy who is seeking to kill us. There is great deal of suffering and mercy that is required in order to love them as Christ loved us. But there is a significant difference between the lives and teaching of Jesus and Muhammed. Veling is not wrong to say that clinging to culture is an impediment to practical theology but religion is not the same as culture. More time is spent in Africa on addressing tribalism than different religions. One could even give credence to Veling’s proposition that faith in culture impedes the practice of theology. More often wars in Africa are a result of tribalism, even though the West sometimes portrays them as religious tensions.
Nevertheless, to propose that all religions are equal in their search for the meaning of life and that accepting all religions is a call for universalism as a method to heal the divide is not an approach that will work unless one believes in works righteousness and humans to overcome the problem and to leave the Savior behind. This is what Veling suggests in his turn towards humanistic mysticism when he writes:
Earthly deeds stimulate or arouse divine life in such a way as to cause energy from the upper world to descend to the lower world. Humanity’s fallenness has caused an injury to God. God is broken and shattered (shevirah) — and only shards of divine light remain in the world. Prayer and good deeds are vehicles for ‘repairing’ (tikkun) divine life and enabling divine abundance to flow back to the lower realm. For the kabbalists, we not only enable God, we help mend or heal God’s brokenness in the world.
This is a different theology than is taught in the Bible which says we were dead in sin and led by a spirit of disobedience and that it is God’s mercy and love that made us alive in the grace of Christ, not our human efforts.
March 20, 2023
Veling is Austrailian and his comments about practical theology are formed by his catholic background. It is good to learn from various christian traditions and the strong social teachings that are part of the catholic church are impressive. Veling points to Gaudium et Spes, the 1965 document that came out of vatican 2, as part of his foundation for practical theology. I have only skimmed this document but it suggests that solidarity with the human race is a significant responsibility and necessity for the church.
I am thinking alot these days about what this solidarity looks like. The church has been comfortable as a moral watchdog or operating with a self understanding that they are the last bastion of biblical morality. This is too bad, because this viewpoint often obscures its own failures to be truly "for the world" in a way like Veling and Gaudium et Spes advocate.
One surprise in this book is how well versed the author is with continental theology. His application of Levinas to the church's work with the marginalized or outsiders is persuasive.
"Practical theology shows a preference for the stranger in our midst, for the neighbor who is close to us, for the one who pleads for mercy or cries for justice." 10
I am thinking alot these days about what this solidarity looks like. The church has been comfortable as a moral watchdog or operating with a self understanding that they are the last bastion of biblical morality. This is too bad, because this viewpoint often obscures its own failures to be truly "for the world" in a way like Veling and Gaudium et Spes advocate.
One surprise in this book is how well versed the author is with continental theology. His application of Levinas to the church's work with the marginalized or outsiders is persuasive.
"Practical theology shows a preference for the stranger in our midst, for the neighbor who is close to us, for the one who pleads for mercy or cries for justice." 10
November 21, 2018
The book contains a lot of theory. I'm sure that, like one of my classmates Carrie, I will appreciate it in a few years when I have learned more about practical theology and the terminology, but right now only the last chapter made sense. It was about the poetry of the universe and God's creations. To a wordsmith like me, it made a lot of sense.
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