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Brian Kenneth B.

Ramos 1/15/19

1AIT

In the book of rethinking fundamental theology at chapter 13, Gerald O'Collins portrays three
increases or section to religious philosophy as science, morals or social equity and ultimately,
revere. while the creator straightforwardly battles and quarrels suitably that we require the
majority of the three previously mentioned styles, Gerald O'Collins likewise recommendations
that these three styles impart to affiliation, sensible and consistency backers or suggestions of
truth. this may be an instance of over-formalizing the contention. Unmistakable hypotheses of
truth are then observed as dictatorial or authoritarian in the manner in which that each suggestion
transparently engages or allows to no rival. in the event that a record or assertion is genuine in
light of the fact that it compares to reality just like the case then it isn't correct on the grounds
that it has down to earth esteem or intelligence. Theological method belongs to the agenda to
fundamental theology. Hence this final chapter recognizes three styles of theology: First of all is
the academic style in search of truth that finds its sources in writings from the past. Second a
practical style in search of justice that ‘consults’ the poor and suffering in matters of faith,
doctrine, and morality. Lastly a prayerful style in search of the divine beauty that nourishes a
yearning for a final future through public worship. These styles, which, when developed
unilaterally, can go astray, need and complement each other. The chapter ends with eight pieces
of advice to theologians: be scriptural, historical, philosophical, provisional, ecumenical, local,
converted, and prayerful. O’Collins advocates that fundamental theology remain as a distinct
discipline embracing all of the above topics, even though he recognizes that current theological
curricula tend to break up many of these topics into more specialized courses such as
Introduction to Theology and Revelation and Faith. He could have added other
dogmatic/systematic courses such as Christology, Christian Anthropology, God, and the Church
that incorporate one or more of the themes he lists for fundamental theology and treat them in a
faithful and reasonable manner. This reviewer suspects that the theological discipline will
continue to follow the method of such specialized courses, rather than reintroduce one or several
courses dealing only with the reasonableness of all the basic Christian beliefs. This book
identifies the distinguishing features of fundamental theology, as distinct from philosophical
theology, natural theology, apologetics, and other similar disciplines. Addressing the potential
for confusion about basic Christian claims and beliefs, Gerald O'Collins sets out to relaunch
fundamental theology as a discipline by presenting a coherent vision of basic theological
questions and positions that lay the ground for work in specific areas of systematic theology.
Rethinking Fundamental Theology examines central theological questions: about God, human
experience and, specifically, religious experience; the divine revelation coming through the
history of Israel and through the life, death and resurrection of Jesus; human faith that responds
to revelation; the nature of tradition that transmits the record and reality of revelation; the
structure of biblical inspiration and truth, as well as basic issues concerned with the formation of
the canon; the founding of the Church with some leadership structures; the relationship between
Christ's revelation and the faith of those who follow other religions. O'Collins concludes with
some reflections on theological method. Written with the scholarship and accessibility for which
O'Collins is known and valued, this book will relaunch fundamental theology as a distinct and
necessary discipline in faculties and departments of theology and religious studies around the
world.