Abstract
What makes theological education "theological"? A South Arican story on the iniegrity of theological educationDavid Tracy claims that the contemporary emergence of a sociological imagination is as crucial for theological self-consciousness as the earlierrise of historical consciousness among theologians. The authors are of the opinion that the rapid and fundamental social changes in South African society over the past few years have accelerated this "emergence of a sociological imagination" amongst South African theologians. In three sections, they point to three clusters of questions that have therefore become increasingly important, namely questions related to the growing awareness of the crucial role of social location or context, questions arising from a growing acknowledgement of public responsibility, andquestions concerning the integrity of theological education, i.e. the question on what makes theological education "theological".
Highlights
David Tracy claims that the contemporary emergence of a sociological imagination is as crucial for theological self-consciousness as the earlier rise of historical consciousness among theologians
The authors are of the opinion that the rapid and fundamental social changes in South African society over the past few years have accelerated this "emergence of a sociological imagination" amongst Sout~ African theologians
They point to three clusters of questions that have become increasingly important, namely questions related to the growing awareness of the crucial role of social location or context, questions arising from a growing acknowledgement of public responsibility, and questions concerning the integrity of theological education, i e the question on what makes theological education "theological"
Summary
David Tracy claims that the contemporary emergence of a sociological imagination is as crucial for theological self-consciousness as the earlier rise of historical consciousness among theologians. Perhaps one could summarise some of the main concerns forced upon us through this sudden "emergence of a sociological imagination" in the form of three clusters of questions, arising a) from an increasing awareness of the crucial influence of our "social location" or, as some prefer to say, our "context", on our theological activity; b) from a growing acknowledgement of our public "responsibility" as theologians; and c) from a renewed interest in the "integrity" of theology, i.e. in the question what makes theological education "theological".
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