CHAPTER 5
PARADIGMATIC EXAMPLES FOR THE CHURCH OF THE PROVINCE OF SOUTHERN AFRICA
paradigm is a model of understanding (Kling & Tracy 1991:5). He observes that it is the common feature of every science to have its own horizon of understanding which enables it to approach effectively the problem of growth in knowledge peculiar to that science. He also refers to this horizon as a hermeneutical dimension of a science. Kling concedes that in his use and understanding of the concept paradigm, he is to a large extent taking his cue from the physicist-cum-philosopher of science Thomas Klihn who describes paradigm as essentially consisting of a collection of beliefs shared by scientists and used as a norm to advance knowledge in a particular scientific discipline.2
...it was this theory that enabled me to understand more deeply and comprehensively the problems of growth in knowledge, of development, of progress, of the emergence of a new approach and thus,
in particular, the present controversies, also with reference to theology.
(Kiing& Tracy 1991: 7)
From this it is clear that Kling uses the concept within the context of the theory of the development of knowledge. In this thesis however, the word paradigm will be approached from a particular bias. We are not intending it to be understood as referring to 'an entire constellation of beliefs, values, techniques and so on shared by the members of a given community.' (Klihn 1970:175). On the contrary, in this thesis it retains its original meaning of an example intended for others to follow. That is, the thesis will seek to identify and extract some patterns in Kling's theology of the Church which can be emulated by the contemporary community of faith both in terms of its self understanding and its mission, hence the use of the phrase paradigmatic examples or themes.
2 For an elaborate description of the concept of paradigms and their epistemological relevanceinthe
development of science, see KUbn T S 1970. The Structure ofScientific Revolutions. Second Edition, Enlarged.
Chicago University Press.
5.2.1 THE HERMENEUTICS OF FAITH AND ITS RELATIONSHIP TO PARADIGMS.
The present work argues for a henneneutics of faith as the position from which Kling approaches his theory of the Church. Is there a way in which such a henneneutics relates to the concept of paradigms? There are, of course, a number of examples that can be quoted in the history of the evolution of the discipline called theology, where certain paradigms or examples infonned and shaped a given theology. For this reason to link Kling's henneneutics with the concept is in itself not a crazy and artificial association as it might seem at first value. Two examples will suffice for this purpose.
I want to argue that faith's ability to identify paradigms is clearly demonstrated in the composite theory of salvation. Ifas Kling observes, the Church owes its origin from the Christ event, we should be able to identify instances in the interpretation of revelation of God in Christ where the henneneutics of faith identified paradigms in the salvific event.
I argue that this can be observed in what has been described as the exemplarist conception of the soteriological significance of the death of Christ. According to this interpretation of the atonement, the love of God displayed by Christ on the cross, is on the one hand, a demonstration of the extent to which God has loved us. As St John puts it . 'We know love by this, that he laid down his life for us - and we ought to lay down our lives for another.' (1 John 3:16).
However, on the other hand such an action on God's part further illuminates the world and excites it to redemptive action for one's fellow neighbour so that the whole of the Church's mission can be regarded as prompted by the love of God demonstrated on the cross for us as an example to be followed. The apostle Peter alludes to this exemplary nature of the passion in his first epistle.
But if you endure when you do right and suffer for it, you have God's approval. For to this you have been called, because Christ also suffered for you, leaving an example, so that you should follow in his footsteps.
1 Peter 2: 20-21
The history of theology itself is replete with theologians and theological traditions who in their endeavors seek to emulate a paradigm bequeathed by some important teacher.
The paradigmatic relevance of St Augustine for western theology more particularly, his influence on both medieval scholasticism and sixteenth century Protestant theology are good examples of what one is alluding at in this instance.
Ifthere is a sense therefore in which the hermeneutics of faith relates to the notion of paradigms in theology the question then arises, what aspects of Kting's ecclesiology are of exemplary relevance to the life of the CPSA as a contemporary expression of a redemptive community? In a sense we will now have to consider the type of patterns, of examples that can be extracted from Kting's theology under consideration. I will seek to achieve this in two ways. The first task will be an attempt to highlight the paradigmatic significance of the hermeneutics of faith (according to the argument advocated in this thesis, Kting's hermeneutical bias) vis-a-vis the Church Of The Province Of Southern Africa. To this extent I will argue that such a hermeneutics will inevitably privilege Scripture as an important source for theologising and spirituality in the CPSA. The second theme in this regard will itself be two-pronged. Operating from Kting's premise that the Church owes its origin from faith in the Christ event, I will then argue that there are implicit missionary overtones in such a conviction. On the other hand, I will continue to relate the faith of the community to the CPSA' s prophetic ministry in the new dispensation. Here I will contend that an approach to the reality called Church which takes seriously the community's faith as its starting point, has something to offer for the mission of the CPSA in this day and age. I will argue that the faith of the community will enable the Church to perceive what God has accomplished and is still doing in the present political status quo, and in that sense, identify the signs of the breaking in of the already and not yet kingdom in our situation. Any other ideological starting point other than the faith of the community in its relationship to the kingdom of God ushered in the mystery of Christ, will not be useful for the CPSA in the present situation. The second
task in this section of the thesis will be to identify certain aspects of the CPSA's ecclesial life and relating them to specific paradigmatic examples extracted from Kling's ecclesiology. However, before we could attend to the aforesaid tasks a brief explanation of the CPSA is in order.