Lived theology : new perspectives on method, style, and pedagogy

Department of Theology

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About Charles Marsh. I joined with twelve members of the seminary community doing summer voter registration work out of M. King, Jr's home in Georgia. Pedagogy of the Oppressed was translated from the Portuguese in For me, as a Christian minister, this book was a revelation. I believe Freire challenged such simple assumptions, and more.

A friend suggested that messing with the apparent problems of America's culture greed, continual war, and the aftermath of slavery could get a person fired. As a Christian minister, I thought a lot about his claim. He knew that both Christians and Marxists were ideally interested in the transformation of culture.

I noted that not all the churches I knew were engaged in fighting voter suppression or demonstrating against the Vietnam War. But the book was embraced by many of the Christian educators known to me, and Freire's analysis seemed to me to be highly generalizable, to — in fact — fit the North American world I was experiencing as a fledgling minister. Paulo Freire was to be the featured speaker. He explained how he'd come to teach literacy in Brazil. I later told Barbara that Freire's critique was itself open to critique, and that in Toronto during extensive questioning he had been openly dialogical.

The ensuing conversation held with him had impressed me. He listened and honored each questioner with serious responses. I liked the man, and I determined to see how or if his work might become a more integral part of my ministry. In a banking model of education, the teacher, who controls knowledge, deposits it into obedient student recipients. A good banking system maintains — via tests and an approved curriculum — those data needed by an oppressive culture focused on obedience, domination, and silence Freire, , Such taught data carries political consequences for those being taught.

A teacher in that setting had to be adept at keeping one cluster of students quiet while another cluster was verbally interacting near the teacher's desk.

Silence was often secured by giving students outlines of flowers, trains, horses, and occasionally maps. These were always shown as black outlines on white sheets of paper. I liked Bobby, and I can remember wondering why his colored flower did not get pinned up onto the wall of our little school. Bobby's rebellious nature at age sixteen led to his dropping out of our high school. It had a published curriculum. We were accordingly taught the virtues of punctuality and obedience.

This started in grade school, as my earlier experience attested. We adjusted to those expectations, but some like Bobby never could, or chose not to. Today we laughingly find ourselves the first to parties or reliably ahead of time for all appointments. Not that being on time hasn't been helpful for our professional careers, but we only later came to reflect on a school's spending as much time teaching industrial values as it spent on mathematics or English.

Most not all of those who were our teachers held to a banking model. A few were more dialogical, and we treasured them and their courses.

This is a critical, transformative model of cultural change. Hence it is prophetic and as such, hopeful. Hence, it corresponds to the historical nature of man.

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Hence, it affirms men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future.

Freire, , For Freire, the simple act of questioning the ads of consumer culture with our children is initiating a practice of freedom rather than a practice of domination , Freire understood his Brazilian culture as endorsing and maintaining a society in which those in control had social status, economic wealth, and political power , He believed oppressors wanted the cultural reality of those they dominated to remain closed to all such transformative approaches to cultural reality Freire, , Conscientizacao counters such cultural complacency.

This term suggests we must uncover the social, political, and economic contradictions in culture, encouraging those critically engaged to turn such reflection into action against the oppressive elements of their reality Freire, , While Freire did not believe a cultural world always remained closed and static a situation with no exit , he saw the formative impact of the limits a culture imposed on those without power. Those who lived in such a reality experienced a closed system through the imposition of what he called limiting situations.

Here the imposition of specific limits carefully absorbed those without status or power into an oppressive cultural system Freire, , If such a liberating process was undertaken, Freire believed humanization would become everyone's human vocation , That the Christian church in the U. That we have not done this, but instead have promoted the excesses of capitalism as good citizenship is to our shame. It asks us to critically reflect on the reality in front of us. Much of my educational practice in church youth ministry was to place biblical stories up against cultural artifacts such as ads, videos, music, and news clippings, including cartoons.

For example, I had a certain amount of social capital, and on a youth retreat we youth advisors and a peer staff utilized a folio of ads clipped from a wide variety of popular magazines. I asked people to pick an ad that they felt made a promise as to what they should become. Once everyone had their ad in hand, we sat in a circle and discussed what these ads taught us about ourselves and what the culture promised were we to purchase a certain car, wear a certain lipstick, or acquire a certain product.

We sat in a circle and discussed the time when Israelites had rebelled against God. They constructed their own golden calf, and then found they could not make it without God. We asked each other what were the golden calves we'd chosen.

What did such ads say we worshiped? There were provocative suggestions — money, sex, winning, power, manipulation, and greed. These named the altars at which we regularly worshipped. We carried our golden calf outside and placed it at the center of that evening's bonfire. On arrival back home, I was startled by two calls from parents questioning my radical approach to their religion. Nevertheless, conversation about the image developed around our golden calf was central to the messages spoken by youth in that Sunday morning worship experience.

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Youth from the retreat posed questions as to what we really worshipped and what some of our golden calfs might mean for our life together as Christians. Life was said to be more than greed, sexual accomplishment, or holding power over others. I'm not claiming that such liturgical moments are intended to or will transform a culture. Worship in the Christian tradition is understood to be our response to God's presence in our world and, more particularly, in our lives. But I am suggesting that culture plays more of a formative role in who we are and what we become than we who are in the faith community have imagined.

This retreat's golden calf reflection offered youth the possibility of unveiling certain cultural messages, critical reflection, and an alternative place to stand within the promises made in our overwhelming consumer culture.

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At this point, those questioning Freire's educational usefulness for those teaching in North American contexts would point out that Brazil's culture was not like this; it kept domination and silence in place. Those in control tightly enforced the daily reality of this culture. Freire was not willing, however, to accept such limiting situations as normal.

This, I would add, is also important for North American educators — whether in the church, in theological education preparing church leaders, or in forming citizens through undergraduate education. In educative ministry positions, I have worked at being both incarnational and dialogical.

Incarnational, in the awareness that Christianity is an incarnational religion. That is not how Christian incarnation works. As such, it naturally opposes any banking model of education or ministry, for that matter. On the back of their chosen photos they were asked to author prayers to God as if they were the person in their picture. I then suggested each person respond to the written prayers they had received as if they were God.

Once done, I again collected and redistributed the photos. We then sat in a circle and discussed the prayers, responses, and what this suggested about our world and how we lived in it. In this regard, we might wonder at the necessity of maintaining suicide statistics, and our struggles in this regard to eradicate or lower this cultural affront represented by such numbers.

But how do we pragmatically engage in such a hopeful process? Freire understood history as a process demarcated by the presence of epochial units.

Later in my career, when I was teaching at Pittsburgh Theological Seminary, the task of one DMin intensive week was to unpack the contexts in which several pastor's ministry projects were to occur. It quickly became evident that no two contexts were remotely similar, yet all sensed the importance of unveiling and critically reflecting on what culture meant for their contexts.

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The enormity of any such package of ideas and concepts often overwhelms interrogation; where does one begin? Generative themes are concrete representations of an epoch's ideas, values, concepts, and hopes as well as those obstacles impeding full humanization Freire, , Themes are not airtight; that is, they can never be precisely described. A theme often implies other themes, ones opposing or antithetical to those already recognized. In considering what an epoch looks like, we might think about capitalism as the illustration of an epoch.

Are church member's lives altered by how an epoch's generative theme functions in this context? One way to see a theme is to drill down.

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