while there are still those people who want to do systematic theology, those people typically live in the world of academia, or wish they were living in the world of academia. Systematic theology has become theology for other theologians and scholars. From where I stand, it is theology that has lost its connection with the reality of my world.

So where do I stand?

• In the Buzzard’s Bay watershed in southeastern Massachusetts. (Systematic theology ignores watersheds and bioregions because it grows out of assumptions that theology applies in the same way to every watershed.) We are a postindustrial landscape where parts of the landscape contain intense concentrations of toxic wastes. We are in a postagricultural landscape where sprawl eats up farms and cranberry bogs. All this shapes the theological tasks of healing and redemption.
• In a diverse community of human beings who don’t always fit neatly into the binary American categories of race. (American systematic theology, when it recognizes race at all, has a tendency to divide human beings into black and white binaries.) The Native and African American communities blend together. The Cape Verdean community may be Black, or it may be Portuguese, depending on who’s doing the looking and the talking. A White person could be an Anglophone or a Lusophone or a “Hispanophone.” All this shapes practical theological anthropology in ways seemingly foreign to the academic theologians.
• In a place where religious discourse is divided between by conservative Catholic rhetoric on the one hand, and conservative atheist rhetoric on the other hand. (Systematic theology never seems to touch on the realities of the religious discourse in which we engage in the workplace and the wider community.) Our few liberal religious groups have silenced themselves by morphing into social groups who do not talk about religion. All this shapes theological discourse — talking openly about liberal religion is a radical act because doing so is a refusal to accept the generally accepted rules of religious discourse.

So how do you do theology when you’re so far away from systematic theology? A few academic theologians give us ways to do theology that matters. I have found Anthony Pinn particularly useful. Pinn writes as an African American humanist theologian who sees through the usual stereotype that “all African American religion is Christian.” In his essay “Rethinking the nature and tasks of African American theology: A pragmatic perspective ” (American Journal of Theology and Philosophy, May, 1998) Pinn writes:

…[M]y effort [is] to move beyond a strictly polemical discussion of Black Theology toward a more constructive and pragmatic posture that is based on three pragmatic moves. The first movement entails my rethinking conceptions of religious experience in ways that recognize the multiplicity of religious experiences. Thus, theology is done with a knowledge of and acquaintance with the variety of religious expressions. In this regard, the reader will recognize the intellectual shadow of both William James and Charles Long within this first move. The second move seeks to think through theology as empirical and historical discipline. Understood in this way, theology becomes a way of seeing, interpreting, and taking hold of African American experience. This thesis is expressed through an examination of theology’s objective and goals, using in large part Victor Anderson’s notion of “cultural fulfillment.” The third move entails reflections on methodology within African American theology. I argue for a critical, pragmatic commitment that gives priority to experience (and the objective of fulfillment) over “tradition.” William R. Jones and Gordon Kaufman provide the framework for this third movement in my pragmatic critique of African American theology.

Recognize multiplicity of religious experience: know how religion is actually done in the world around you. Understand theology as empirical and historical: observe, then interpret, before you theorize. Give priority to experience: leave the academy behind and get out into the world.

I think all this feeds into “UU Emergence,” that is, getting religious communities to deal directly with postmodern realities. There is no grand narrative any more. Instead of timeless systematic theology, tell stories about who and where you are now. There is no one religious movement that will take over the whole world. Instead of universal religious forms, let locality shape liturgy. There is no single genius who can speak for all humanity. Instead of trying to find a top-down authority that knows all and sees all, observe and feel and describe and build networks of mutuality with others. There is no one book of theology that will solve everyone’s theological problems. Instead of trying to write universal systematic theology, write ephemeral blogs.

Maybe it all comes down to getting out and walking around the place you live (I do mean walk, and not drive). I think I’ll do just that, right now.