After all of this writing on Theological Reflection, I introduce a new concept, Reflective Believing. This concept is developed in an unpublished paper, by Edward Foley, Capuchin. His paper critiques the usefulness of theological reflection in a pluralistic age. Theological Reflection was, after all, developed for Christian seminary students. Foley realized the simply re-purposing theological reflection for other faith communities did not do justice to the experience of these communities. In addition, how can Christian ministers relate to the diversity of faiths as well as the ever-increasing number of people who remain unaffiliated with religious organizations?

The statistics of decreased religious affiliation in the US are not news to many of us. In fact, my case studies are all drawn from friends who do not hold fixed religious affiliations.

Foley gives 22 “rules” for what he calls the “language game” of Reflective Believing. At the end Foley summarizes these rules with the following paragraph:
“In light of this grammatical sketch, it is possible to define reflective believing as a meaning making practice, exercised in light of one’s individual or shared wisdom-heritage, that honors the experiences and stories of its participants. Employed for diverse purposes, it welcomes and displays a holy envy for other ways of believing, while recognizing the bond of humanity between all participants. Necessarily improvisational, it displays respect for the common good and exercises humility in knowing how to contribute to that good.”

Perhaps this is where I always wanted to get in this blog: a place where theological reflection might transcend the boundaries of the Christian story, without discounting that story. Foley also strikes a chord with me in his valuing of improvisation. Improvisation, the subject of my Master’s thesis, has long resonated with me as a key to meaning-making and connecting our lived experience with the larger narratives of life and faith.

While I embrace Foley’s more inclusive “game” of reflective believing, I like the overlapping categories named in theological reflection: culture/context, tradition, and personal experience. I will use these categories as I examine the ways that reflection – whether theological or believing – is used in wedding ceremonies in my case studies.