Dermot Lane, an Irish theologist has put down his views regarding Christian reflection, and his magnum opus actually revolves around three things in “The Experience of God”, Experience, God and Theology. He considers this issue as one of the most crucial which is often faced and ignored by the men and women of today’s era. One of the two dimensions on which he emphasizes his focus onto, is the exposure of God and the response of a common person towards it. He stresses upon the need for such imagination, effective for a common catholic so that he can built and enhance his faith on the pillars of human spirit which breaks boundaries, advances knowledge and expands horizons.
He argues that a creative imagination is automatically enforced when instructs itself out of the past and not in disregard of history or tradition. According to Dermot Lane: “Theology, from beginning to end, is about the critical unpacking of the revelation of God that takes place in human experience. ” (p. 15)Lane’s approach is to identify God, he characterizes by suggesting and examining different techniques that take us to the threshold for proving the existence of God.
In dealing with this phenomenon he assembles and judges different approaches, like when he discusses the “proof” approach, he likely discusses the rudiment dilemma with this approach is that “God” is examined critically on behalf of “proofs” and on finding no “proofs”, God is reduced to the extent of a modal status. As far as he talks about the history, he emphasizes upon the particular challenge for the Churches to develop a new imaginative framework which, as Lane puts it, is able to express and hold in existence the reality of a Christian faith that is at least inclusive, historically self-conscious and pluralist. As he suggests in “Experience of God”: “Obviously a real difference exists between claiming that theology is related to human experience and holding that theology is simply an outgrowth of human experience. ” (p.
18)There are often conflicts with the multiplication of theologies. Even if their relation is not strictly conflictual, to whatever extent they are calls to reorganize all theology from a particular perspective, they are necessarily in tension with one another.
Some people can live in such tension and find it fruitful, but many find it bewildering, and the church as a whole, even when it has goodwill toward the many claims placed upon it, becomes confused about its mission. The multiplication of theologies has been a valuable stage in the church’s thinking, but something more is needed. Unless the vitality and creativity that has been expressed in the theologies make a further breakthrough, the church will revert to the doctrinal approach to theology.
It will learn something from what liberationists, women, and others have said, but it will incorporate only what can be assimilated into the mainstream of a relatively unchanged tradition. If that is the church’s destiny, it would be better for us to drop talk of a theology of nature and simply reflect together on how we can contribute to the enrichment of the church’s doctrine of creation. The tendency of Catholic theology was to image grace in a way that suggests external relations between God and the recipient. Protestantism in many ways carried individualism further than Catholicism had.
Nevertheless, at this point its Biblicism helped. Grace could not be viewed as something external to God and externally added to the human recipient. Grace came to be understood as the living and effective presence of the Holy Spirit in the believer.