{"id":6543,"date":"2024-12-06T22:50:52","date_gmt":"2024-12-06T22:50:52","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=6543"},"modified":"2024-12-07T00:42:41","modified_gmt":"2024-12-07T00:42:41","slug":"book-review-moving-beyond-toward-transformative-theologizing-by-karen-l-bloomquist","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/book-review-moving-beyond-toward-transformative-theologizing-by-karen-l-bloomquist\/","title":{"rendered":"Book Review: Moving Beyond: Toward Transformative Theologizing by Karen L. Bloomquist"},"content":{"rendered":"

[1] Karen L. Bloomquist\u2019s latest book, Moving Beyond: Toward Transformative Theologizing<\/em>, is not intended to be a scholarly work; it is a call to reevaluate traditional approaches to God-talk in an attempt to create a more engaging and transformational model. Building on her previous work[i]<\/a>, Bloomquist draws on her personal journey in order to present a more impactful and compelling narrative for laity and non-theologians seeking to engage their faith on a deeper level. She also addresses damaging worldviews and perspectives that have \u201cwidened inequalities\u201d and perpetuated harmful polarizing binaries.<\/p>\n

[2] As a product of 1970\u2019s post Liberation Theology, Bloomquist begins with a theological concern that is praxis oriented, non-hierarchal, and contextual. A dynamic \u201cmarginalized\u201d oriented, theology was necessary. A theological approach that did not dismiss the exigencies and challenges of class, sex, gender or race. A method that begins with the question \u201cwhat\u2019s going on with folks,\u201d continues raising the systematic and structural questions \u201cwhy is it like this?\u201d and \u201cwhat is the good news in relation to this reality?,\u201d and culminates with a praxis-oriented concern \u201cwhat needs to be done differently in light of this?\u201d (p. 2). The theologizing that culminates is not abstract, or elitist, or detached from experience. This theologizing is a remedy to \u201cweaponized religion,\u201d \u201cnationalist political agendas,\u201d and polarized discourse (4).<\/p>\n

[3] Bloomquist provides an alternative to the soul crushing, alienating theology of empire through the questions it asks and the visions of renewal it inspires. Closely tied into the theology of empire is the contextualization of the agents of empire (missionaries), for Bloomquist, contextualization promotes \u201ca culture being clung to,\u201d a politic that is assumed, and values that smack of paternalism and empty platitudes (9-10). Jesus presents a life affirming model of contextual theologizing, \u201cas recorded in the New Testament; Jesus was continually crossing boundaries across cultural and religious differences\u201d (10). Using Jesus as a model, \u201ctheologizing critiques unjust power, especially dominating power over others\u201d (12)<\/p>\n

[4] Chapters 3 to 5 address the myriad social ills that contribute to suffering, and the debilitating fears that plague our society and threaten to undermine the body politic. The first problem Bloomquist names is the ever increasing economic and social inequality that is credited to the illusion of merit (meritocracy), perpetuated by class, and exploited by a \u201cdynamic of individualism, victimization and privatization\u201d (28-29). Polarization, fear and an anger that results in the demonization of the other, are the result of income and wealth inequalities that grow exponentially and uncontrolled (31-32). The anxieties, fear and anger of those harmed by inequality are exploited by populist bad actors \u201cassociated with anti-intellectualism\u201d that encourages people to vote against their interests and to support policy initiatives that are divisive (31). These economic inequalities are the product of neo-liberal, market-driven instrumentalized mentalities and logic. \u201cEverything is turned into a market transaction\u201d (33).<\/p>\n

[5] A number of alienating problems identified by Bloomquist are theological; these include (1) the misuse and abuse by the term \u201cevangelical,\u201d (2) the idolatrous confessional obsession with \u201conly Jesus,\u201d and (3) the damaging rise of nationalism under the guise of Christianity. What began as a term synonymous with the message of hope and new life (evangelical) \u201chas become what is supportive of bigoted political agendas\u201d (36). \u00a0The second theological concern presents an obsession with Christ, to the detriment and ignoring of the other Persons of the Trinity. \u201cThrough the centuries Jesus has been misused to exploit or colonize others\u201d (37). As Bloomquist rightly asserts, \u201cthe word Christian is often attached to the word nationalism but this blurs the distinction between Christian identity and national identity\u2026 this often supports assumptions about nativism, white supremacy, authoritarianism, patriarchy, and militarism\u201d (38). Bloomquist concludes this chapter by pointing out the fallacies associated with Christian nationalism: \u201cconflating religion with nation\u2026 must be purged\u2026 identities and patriotism becomes absolutes\u2026 this fuels much polarization\u201d (39). These create binaries which must be resisted, denounced and rejected.<\/p>\n

[6] Before engaging her constructive theologizing model for social transformation, Bloomquist concludes with a systemic discussion of how social and economic inequality, and binary thinking leads to the problem of polarization. Simply stated \u201cbinary ways of thinking\u2026 contribute to polarization those who are seen as other\u201d (40). Although polarization is not new, it has intensified and become toxic. Binaries and polarization threaten our sacred values, civic virtues, and democratic governance. Religious, political, and social binaries also preclude our ability to find common ground (42). Polarization contributes to\u00a0 fear that is exploited by \u201cauthoritarian appeals\u201d and lead to the emergence of fascism (47-48).<\/p>\n

[7] Bloomquist believes that the solution to binary thinking and the tendency towards polarization is democracy that is dialogical, pragmatic, and participatory. She presents three transformational remedies to the specters of binary thinking and polarization: Braver Angels, Civility First, and Interfaith Peacemaker Teams (49). A new spiritual worldview, outside of institutionalized and individualistic religion is encouraged (52). What is promoted is an inter-connected globalized spirituality in tune with diversity and nature (53). \u201cToo often humans and the rest of nature are set over and against each other, especially for the sake of what is profitable for humans, but often to the detriment of the rest of nature\u201d (53). Hierarchies of every type need to be overcome in order to avoid the legitimization of \u201csupremacies\u201d (54). This spirituality is a form of resistance that promotes the common good and reflects a sound theologizing.<\/p>\n

[8] Moving Beyond<\/em> is a thought-provoking, challenging and insightful work that inspires the reader to new possibilities of being the Church in today\u2019s polarized, damaged and alienating world. It reminds the reader of their responsibility to strive towards the common good and the transformation of society by creating a more equitable and just society.<\/p>\n

This involves crossing some of the usual boundaries between sacred and secular, the binary between us versus them, between local and global realities, between Christians and other those of other faiths, between humans and the rest of nature, in ways that are trans-contextual, transfigurational, and transformative for the sake of the common good\u2026 (15-16)<\/p>\n

 <\/p>\n

 <\/p>\n

[i]<\/a> Karen L. Bloomquist, editor, Transformative Theological Perspectives, Theology in the Life of the Church, vol. 6, Lutheran World Federation, Lutheran University Press, Minneapolis: MN, 2009. https:\/\/lutheranworld.org\/sites\/default\/files\/2022-02\/DTS-TLC06-full_0.pdf<\/a> and Transformative Theologizing, Journal of Lutheran Ethics, October\/November 2022, Volume 22 Issue 5. https:\/\/learn.elca.org\/jle\/transformative-theologizing\/<\/a><\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

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