Honouring the theological action research experiences

At the end of the capacity-building project’s final reflection day in June 2011, participants were asked to send in evaluations of their experience. Some of these have been reflected in the brief account above of what we needed to learn; there was also specific enthusiasm for theological action research as “a tool which could bring about an organic and natural renewal of life throughout the church of all denominations and at all levels”.³¹ At the same time, a certain ‘fragility’ was recognised in the struggles experienced and the demands on energy, time and support. One participant wrote very clearly their hope for what would happen next:

What I am hoping for, I think, is a means by which ARCS as the cocreators of TAR [theological action research], who have nurtured carefully through its infancy and adolescence, could now take on a role analogous to that of parents whose children have finally left home: still available for advice and support and the occasional bail-out if things go wrong, but essentially letting go and enabling TAR to take on a life of its own.

The analogy is not perfect; theological action research is merely an approach, a methodology, and has no personal qualities! But the instinct is a good one, and one which, for the last seven or so years, we have followed. In taking up the story again now, I do so with something of the accumulated experience and perspective of a grandparent (to pursue the analogy). The task ahead is one of honouring the fruits and gifts of that off-spring of theological action research, as it has worked among people of faith and practice. In the end, the measure of the approach’s success is to be seen in the extent to which the faithful practices it has accompanied and explored can become the forces of renewal of church and ecclesiology that they are meant to be.

Notes

• 1 Helen Cameron, Deborah Bhatti, Catherine Duce, James Sweeney, and Clare Watkins, Talking About God in Practice: Theological Action Research and Practical Theology (SCM, 2010): 1-2.
• 2 Elaine Graham, “Is Practical Theology a Form of ‘Action Research’?” International Journal of Practical Theology 17, no.l (2013): 148-178. See particularly 169: “ . . it would appear the whilst there is some attention to the subjectivity or positionality of the researcher in these studies, most of them stop short of any kind of first person reflexivity ... the researcher is more off, than on, the page.”
• 3 The widely recognised significance of the work of the sociologist and anthropologist Pierre Bordieu has been accessibly set out specifically for a practical theological audience by Christian Scharen, Fieldwork in Theology: Exploring the Social Context of God's Work in the World (Baker Academic, 2015).
• 4 One helpful action research account of the complexities of this question can be found in Sonia Ospina et al., “Taking the Action Turn: Lessons From Bringing Participation to Qualitative Research.” Peter Reason and Hilary Bradbury eds. The Sage Handbook of Action Research (2nd ed., Sage, 2013): 420-434.
• 5 Widely discussed in practical theology, the issue is given a striking and focused treatment in Jaco S. Dreyer, “Knowledge, Subjectivity, (De)Coloniality, and the Conundrum of Reflexivity.” Joyce Ann Mercer and Bonnie Miller-McLemore eds. Conundrums in Practical Theology (Brill, 2016): 90-109.
• 6 At the time of the research, all Higher Education Institutions funded by HEFCE (Higher Education Funding Council for England) were eligible for these Innovation Fund grants, which supported “a broad range of knowledge-based interactions between the universities and the wider world, which result in benefits to the economy and society.” See: http://re.ukri.org/knowledge-exchange/the-higher-education-innovation-fund-heif/ (Accessed: March 2019). For the period of the research, the Heythrop College HEIF allocation was awarded to the ARCS project, under the directorship of James Sweeney, then Senior Lecturer at Heythrop College.
• 7 This collaborative partnership shaped the project after its first year when it was solely based at Heythrop College.
• 8 Sadly, Heythrop College closed in 2018.
• 9 www.rcc.ac.uk/study-centre/research. Accessed August 2019. Further information about the Centre can be found here.
• 10 For example, James Sweeney et al. eds., Keeping Faith in Practice: Aspects of Catholic Pastoral Theology (SCM, 2010); Kenneth Medhurst and James Sweeney, “Public Theology and Changing Social Values.” Studies in Christian Ethics 1, no.2 (2004): 118—133; James Sweeney, “Faith in Culture.” New Blackfriars 94 (March 2013): 148-159.
• 11 For example, Helen Cameron, Theological Reflection for Human Flourishing: Pastoral Practice and Public Theology (SCM, 2013); Resourcing Mission: Practical Theology for Changing Churches (SCM, 2010).
• 12 An example of Cath’s work can be found here: Catherine Duce, “Church-based Work With the Homeless: A Theological Exploration of the Practices of Hospitality.” Practical Theology 6, no.l (2013): 87-103.
• 13 Something of this is captured in a recording of a 2017 TARN Conference in which the ARCS team (other than Deborah Bhatti, now working in the US) regathered to speak about the research. See: https://theologyandactionresearch. net/2017/11/08/theological-action-research-influence-impact-and-iterations-event/ for link to footage. Accessed August 2019.
• 14 An example of this published soon after the end of the ARCS project can be found in Clare Watkins and Helen Cameron, “Epiphanic Sacramentality: An

Example of Practical Ecclesiology Revisioning Theological Understanding.” Christian B. Scharen ed. Explorations in Ecclesiology and Ethnography (Eerd-mans, 2012): 71-89.

Cameron et al., Talking About God in Practice, op. cit. 1.

Thomas Aquinas Summa Theologiae 2a2ae 8.1.

Cameron et al., Talking About God in Practice, op. cit. 4.

I hid. 34ff.

A full list can be found in Talking About God in Practice, op. cit. Appendix 1, 156-159.

See footage referenced in note 13 above.

Cameron et. al., op. cit. 160, and 161-162.

An example of this is to be found in Account of Practice B, Westminster Agency for Evangelisation.

See, for example, Davydd J. Greenwood and Morten Levin, Introduction to Action Research: Social Research for Social Change (Sage, 2007): 53.

Aspects of this work were later written up by Nick Shepherd, “Action Research as Professional Development.” Journal of Adult Theological Education 9, no.2 (2012): 21-138.

See www.theologyandactionresearch.net.

The title of the TARN October 2017 Conference. See: https://theologyandac-tionresearch.net/a-different-way-of-knowing/. Accessed August 2019.

The Network has been especially indebted to the involvement of Dr. David Coghlan, the Jesuit action researcher, for whose ideas see his: “Seeking God on All Things: Ignatian Spirituality as Action Research.” The Way 43, no.l (2004): 97-108; and “Towards a Spirituality of Academic Work: Lessons Form Action Research.” Human Development 27, no.2 (2006): 38-41.

At the time of writing, two further national large-scale theological action research projects are underway with leadership from the author, one looking at collaborative learning in British Methodism and another exploring instances of Catholic-Methodist collaboration in social justice projects. These will be completed in 2020, and reports posted on the TARN website. In addition, there have been a number of smaller, consultative projects with congregations, groups and projects eager to work with theological action research.

For the VfEL project, see: https://theologyandactionresearch.net/visions-for-educational-leadership/. For the Marriage Care project see: https://theologyandactionresearch.net/publications-and-reports/marriage-care-project-major-themes/. Accessed August 2019.

At this stage, made up of the present author, James Sweeney and Margaret Buck, assisted by our research administrator, Robert Ivermee.

Anonymous evaluation, 28th June 2011.