Towards an incarnational Trinitarian Pastoral Theology

Abstract

Among the variety of challenges facing human beings, three emotions of self-assessment cause human beings adversity, (a.) a lack of assurance in God’s unconditional love, (b.) anxiety over the present and future, and (c.) shame, which is the certainty that one cannot be loved, because one is not worthy of being loved. These three integrally related dilemmas pose a problem for the pastor or caregiver. Knowing how to proceed requires thoughtful reflection on Christianity’s past history and theology, current norms of Pastoral Care, Philosophy, Interpreting Scripture, and the judging of Experience. The pastor as pastor offers a unique perspective in ministering to people. Though Social Workers, Doctors, Nurses, Physical Therapists, Counselors, in addition to others not named, all minister, the pastor as pastor fulfills a unique vocation and role in the life of people and congregations. Nineteenth century Scottish pastor theologian the Rev. John McLeod Campbell, D.D., provides a resource towards a Trinitarian-Incarnational Pastoral Theology. In contra-distinction to much Practical Theology and Pastoral Theology, John McLeod Campbell offers a theology rooted in experience while also rooted in the Reformed Tradition. He does so by providing an alternative construct or frame of reference in his preaching, teaching, and pastoral care, which stands in contrast to the one by which we live. His work flies in the face of destructive dualisms, which fatally assume a deistic disjunction between God, the world, and the universe. McLeod Campbell does this by clarifying the nature and character of God. In response to much theology, he does not posit a God based on Aristotle and philosophy, rather than in divine revelation or on Jesus Christ. Instead, he sees the unity of the New Testament revelation providing us with the knowledge of the Father-Son relationship. He does this by re-visioning the person and work of Jesus Christ in significant ways from his contemporaries. McLeod Campbell accomplishes this by including us within the person and work of Christ by participation. This participation is a gift of the Spirit of God. McLeod Campbell also recognizes that in our connection and fellowship of Christ, we share in his blessings. In addition, the Holy Spirit ministers, guides and leads indicating the epistemological relevance of the Holy Spirit’s ministry. This changes our framework for approaching people in our life as pastors and it certainly offers a different vision by which to live for those desirous of such. A Pastoral Theology, which has particular reference to McLeod Campbell’s work, includes his  Sermons and Lectures,  Notes of Sermons,  Fragments of Truth,  Christ the Bread of Life,  Thoughts on Revelation, and finally  On the Nature of the Atonement … A Practical Theology, which converses with the Trinity, the Incarnation, Social Sciences and person experience is in a privileged position to offer solicitous care by creatively responding to these three related emotions of self-assessment with a gospel of grace. As Karl Barth once noted regarding former great theologians, they are not dead and gone. They live and remain as conversation partners through their work. McLeod Campbell offers us an opportunity to retrieve from him much wisdom. Finally, McLeod Campbell’s atonement theory provides one possibility for using this doctrine constructively, creatively, and therapeutically in ministry to others. Ultimately, McLeod Campbell would have been horrified if his work and its constructive use were just posited as another theology. He shows us the direction in important ways, if we but journey through his writings. His theology is pastoral and practical in nature in the best sense.