Keyvan Cyrus
My first undergraduate study in Civil Engineering taught me how science, in this case Physics and Mathematics, are creatively applied in the objective world of steel, concrete and construction where humanity and materiality are intertwined. But in my second experience of undergraduate study at Bible College, I was exposed to the world of theology, hermeneutics and doctrines, although very enchanting, having a dubious alliance with Christian vocation and lived discipleship, as if they are two different spheres.
Since the rise of modernity, theology has become an even more subjective and abstract exercise of the minds of academia. Although, this tendency has aptly compensated for the charge of irrationality made against Christian faith yet, it is believed, it has failed to address the mystery and unpredictability of Divine-Human interaction in the person of Jesus Christ as the real world witnesses it. The prevailing disconnection of theology and theologians from ecclesia, pilgrimage, encounter and testimony has accelerated a process in which ‘systematic theology’ has been domesticated in the domain of subjectivity and language.
In my MA in ‘Transformation: Scripture, Church and World’ at the London School of Theology, I was introduced to the realm of different methods, hermeneutics and various theologies, all of which strive to fill the gap between the Bible and Theology; the churches and academia and the academics and practitioners.
It was then, that I was fascinated with the Pauline literature and theology in which such a spurious dichotomy seemed to be absent. While I was writing my dissertation, ‘the hermeneutic of transformation and the mystery of union with Christ in Pauline literature’, I discovered ‘Transformation Theology’ and its resources at King’s College. Since then I have had the privilege of participation in the TT discussions, survey and its steering committee. In fact, in my postgraduate research I am blessed to work with Professor Davies as my main supervisor who is one of the first initiators of TT at King’s.
The Transformation Theology calls for a hermeneutic of trust, I believe, as its basic hermeneutical approach in which embracing the scriptural witness on the materiality of the wounded and ascended Christ is the foundation for the transformation of the cosmos which has already begun in the name of Christ. Once upon a time, the transformation occurred irreversibly in Jesus of Nazareth and one day it will be irreversible for us too in him, with him and through him in the Triune God. The present time and space is the time of journey and discovery from the reversible transformation of the world, to irreversible union with Christ.
Since the rise of modernity, theology has become an even more subjective and abstract exercise of the minds of academia. Although, this tendency has aptly compensated for the charge of irrationality made against Christian faith yet, it is believed, it has failed to address the mystery and unpredictability of Divine-Human interaction in the person of Jesus Christ as the real world witnesses it. The prevailing disconnection of theology and theologians from ecclesia, pilgrimage, encounter and testimony has accelerated a process in which ‘systematic theology’ has been domesticated in the domain of subjectivity and language.
In my MA in ‘Transformation: Scripture, Church and World’ at the London School of Theology, I was introduced to the realm of different methods, hermeneutics and various theologies, all of which strive to fill the gap between the Bible and Theology; the churches and academia and the academics and practitioners.
It was then, that I was fascinated with the Pauline literature and theology in which such a spurious dichotomy seemed to be absent. While I was writing my dissertation, ‘the hermeneutic of transformation and the mystery of union with Christ in Pauline literature’, I discovered ‘Transformation Theology’ and its resources at King’s College. Since then I have had the privilege of participation in the TT discussions, survey and its steering committee. In fact, in my postgraduate research I am blessed to work with Professor Davies as my main supervisor who is one of the first initiators of TT at King’s.
The Transformation Theology calls for a hermeneutic of trust, I believe, as its basic hermeneutical approach in which embracing the scriptural witness on the materiality of the wounded and ascended Christ is the foundation for the transformation of the cosmos which has already begun in the name of Christ. Once upon a time, the transformation occurred irreversibly in Jesus of Nazareth and one day it will be irreversible for us too in him, with him and through him in the Triune God. The present time and space is the time of journey and discovery from the reversible transformation of the world, to irreversible union with Christ.