Appendix: A Correlational Approach to Theological Reflection

A Correlational Approach to Theological ReflectionHow are we to speak of God and the life of the world in relation to God? Canadian theologian Paul Allen notes that "if one's theological method is consciously chosen, then the scope and precision of the theological claims being made are bound to be clearer." 1 The research within this book has been consciously shaped by critical correlation methodology.This appendix outlines the development of this methodology and identifies objections regarding, challenges inherent to, and strengths of this methodology.My tracing of the development of critical correlation begins with Paul Tillich, possibly "the most theologically attentive theologian of the twentieth century." 2 An existentialist philosopher and German-born theologian, Tillich emigrated to the United States in 1933 after conflict with Nazi authorities; he taught at Union Theological Seminary, Harvard, and the University of Chicago.Tillich became convinced that Christian theology must address the moral and existential questions of each generation.He referred to his approach as an answering theology.3 If the task of articulating a body of understanding by which people can live meaningfully in the contemporary world is integral to theology, then theologians must engage with the dilemmas that preoccupy people, and advance responses that are both theologically authentic and culturally relevant.Tillich described this process as correlation.4 Tillich's correlative attempts involved a variety of spheres, including existentialist philosophy and psychotherapy; he identified points of convergence between the languages of therapy and of faith.5 Tillich contrasted a correlative approach with that of the kerygmatic theologians and their emphasis on eternal truth over against the relativities of the human situation.In his Systematic Theology he affirms the attempts by Martin Luther and Karl Barth to rediscover the eternal message within Word and tradition, in opposition to a "distorted tradition and a mechanically misused Bible" (1:6).Yet Tillich remained concerned that if theology did not participate courageously in cultural searches for understanding, it would establish an "exclusive transcendence" which failed to grapple with the creative self-interpretations generated by culture (1:6-7).Tillich's approach to correlation assumed that culture would supply the questions and theology the answers.His statement of theological method does not allow for the possibility that culture may provide real answers to its own questions.6 Other scholars advocated for a reciprocal process.Among these was pastoral theologian Seward Hiltner, a University of Chicago colleague and an "important forerunner" of the discipline of practical theology.7 While Hiltner was significantly influenced by Tillich's correlation method, he argued that

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