THE RADICAL THEOLOGY RESEARCH WORKSHOP
Prototypes Of Christ In Genesis
Pictures Of Provision And Protection Of Christ From Egypt To Canaan
Types Of Christ In The Hebrew Tabernacle
Shadows Of Christ In The Priesthood
Signs Of Christ In The Hebrew Feasts
Revelations Of Christ In The Covenants
The Historical Books
Pictures of Justice In The In The Historical Books
Symbols of Authority And Submission In The Historical Books
Supernatural Revelations Of The Prophets In The Historical Books
Great Judgements In The Historical Books
Great Acts of Repentance In The Historical Books
Great Redemptions In The Historical Books
Signs Of Sovereign Rule In The Historical Books
The Poetic Books
Foundation Stones Of God’s Sovereign Rule In The Poetic Books
Love Songs Of The Poetic Books
Laments Of The Poetic Books
Cries Of Anger Of The Poetic Books
Pictures Of Joy Of The Poetic Books
Words Of Wisdom Of The Poetic Books
Pillars Of Hope In The Poetic Books
The Prophetic Word For Present And Future
Confirmations Of Covenants In The Prophetic Books
Promises Of God’s Rule And Reign In The Prophetic Books
Pictures Of The Victorious Messiah In The Prophetic Books
Types Of Throne In The Prophetic Books
Visions Of God In The Prophetic Books
Manifestations Of God’s Glory In The Prophetic Books
Revelations of Authority And Submission In The Prophetic Books
The Kingdom To The Jew In The Gospels
The Presence Of The Kingdom In The Gospels
Evidences Of The Kingdom In The Gospels
Judgements Of The Kingdom In The Gospels
Rewards Of The Kingdom In The Gospels
Declarations Of God’s Sovereign Reign Of The Kingdom In The Gospels
Spheres Of The Kingdom Authority Of Christ In The Gospels
The Book Of Acts
Transferable Gifts Of Jesus To His Church In His Ascension
Manifestations Of The Kingdom In The Early Church
Aspects Of The Apostles Doctrine In The Early Church
Trauma's Of The Kingdom Of God For The Apostles
Examples Of Transferred Holiness In The Early Church
Pictures Of Death In The Early Church
Callings Of The Christian In The Early Church
Demands Of Faith For Entrance To The Kingdom Of God
The Blood of Christ As The Procurement Of The Forgiveness Of Sins
The Cross of Christ As The Foundation Of Victory
The Resurrection As The Basis Of Hope
The Reign Of Christ In Transforming The Flesh
Conflicts Of The Body, Soul And Spirit
Tutorials Of The Church To The Unseen World Of Angels And Demons
The Book Of Revelation
Sabbath’s Rest Of God’s People In The Book Of Revelation
The Feast Of Passover As An Eternal Covenant In The Book Of Revelation
Symbols Of The Day Of Atonement As An Abiding Reality In The Book Of Revelation
Endurances Of The Church As The Feast Of First Fruits In The Book Of Revelation
Love Defeats Power As Seen In Feast Of Pentecost In The Book Of Revelation
Glories Of Feast Of Trumpets When The Kingdoms Of This World Become The Kingdom Of God And His Christ
Hopes Of Feast Of Tabernacles As The Eternal Habitation In The New Heaven And New Earth
A CAROLUS PATRISTIC SYNTHESIS
• Lancelot Andrewes
• John Cosin
• Thomas Ken
• William Laud
• Thomas Sprat
• Jeremy Taylor
• Herbert Thorndike
19th CENTURY THEOLOGIANS
• Edward Bouverie Pusey
• John Keble
• James Mason Neale
A SPIRITUALLY CREATIVE NON CHRISTIAN WORLDVIEW
• Harmonisation Of Nature With Spirituality
• Pre-Christian Spiritualities To Act As Social Harmonisation In Rejection Of Western Values
• Whole Life Liturgy In The Serving The Poor As Sacramental Socialism
• Nationalist Identities Syncretised To Pseudo-Christian Symbols
• Seeking Emancipation From Traditional Christian Moralities Through Centaur Dithyrambic Expressions
TRANS WORLDVIEW PAIN
• Poverty And Injustice
• Mystery Of Arbitrary Undesignated Evil
• Personal Financial Hardship/Ruin
• Toxic Family Relationships
• Reality Of Death Observation
• Personal Failure
• Mental Illness
THE PRESENCE OF THE KINGDOM
• The Eucharist As A Sacramental Model Of Kingdom Of God Ontology - History And The End In One Dimension
• The Image Of God Model As A Reflection Of Love Within The Created And Uncreated Sophia
• Freedom Of Spirit As An Ascetical Model For The Relationship Of God To The Created Sophia
THE KINGDOM OF GOD AS A LOGOSPOETIC MANIFESTO ENGAGING THE SPIRITUALLY CREATIVE NON CHRISTIAN MIND
• Holiness In Harmony With Nature
• The Presence Of The Kingdom Revealed In Stewardship Ecology As A Sacred Imperative
• Personalised Love Of Nature As High Order
• Theurgic And Transcendent Spirituality
• Contemplative Poetic Prayer
• Eucharistic Intercession
• The Blood Of Christ As Healing Power
• Redemption In Relation To Repentance
KENOS BASED POLITICAL THEORY
• Rejection Of Ubermensch Politics
• Aristocratic Kenos Leadership
• Kingdom Of God Before Nation Of Men
IMAGE OF GOD ECONOMIC THEORY
• Creating Employment As A Privilege
• Economy As A Means Of Dignity For All As Motive, Not Profit
• Non-Competition As Motivator
• Needs Based Market Activity
OPEN SOURCE SCIENCE AND TECHNOLOGY
• Science And Technology As A Gift From God
• Stewards Of God’s Gifts Not Owners
• Science Extending Dignity To Nature And Man, As Image Of God
• Science And Nature As An Eschatological Tool
A WONDER BASED VIEW OF THE ARTS
• Wonder As A Replacement For Curiosity
• Beauty As Spiritual Eros
• Post Propositional Semiotics
COSMOGENIC SALUTAGENIC ASCETIC INVESTMENT INTO THE COMING KINGDOM
• Theosis As Restoring Created Sophia
• Theosis As Outcome Of Sophianic Worldview
What is the Carolus Patristic Synthesis?
There were a group of outstanding English Theologians during the time of King Charles I and Charles II. The name often given to this theological group was “The Caroline Divines”. Carol being a derivative of Charles in Latin.
Though not thought of as systematic Theologians there is little doubt this group of men formed a concentrated and potent Theological cluster
The principle writers in this group were Lancelot Andrewes, John Cosin, Thomas Ken, William Laud, Thomas Sprat, Jeremy Taylor and Herbert Thorndike.
In the 19th Century a similar group of Theologians emerged who were all connected in one way or another to either Oxford University or Cambridge University. One section of this group were known as the Oxford Movement, which was part of a wider body who have been referred to as Anglo-Catholic or High Church Anglican.
Three of these Theologians, Edward Bouverie Pusey, John Keble from Oxford and James Mason Neale from Cambridge, developed a Theological Compass that took its bearings from the earlier mentioned Caroline (Carolus) Divines but rooted their theology in the Patristic or early Church Fathers, particularly but not exclusively, the principle Greek and Aramaic language Theologians of the early Centuries of the Church.
As a result we, Stanton Keble Workshops, have chosen the title of Carolus Patristic Synthesis to describe the Theology and Writings of Pusey, Keble and Neale. This Theological Frame is that which the Stanton Keble Radical Theology Workshop defines itself by.
Why work inside of and under the banner of Carolus Patristic Synthesis?
Firstly, it is important to say that Stanton Keble Workshops are not seeking to compete with various Institutes and Programmes. We do not see our programmes as either competing or being an alternative to other programmes.
The Stanton Keble Radical Theology Workshop is designed to augment, nourish and nurture existing programmes.
Whilst saying that, there is an emphasis within Stanton Keble that works under the premise that much of the world is moving into what could be best described as a de-secularising culture, which has created space, once populated by secular worldviews, but now best described as Spiritually Creative Non-Christian worldviews. The term Pagan has often been used as a pejorative label and so we prefer to use the term Spiritually Creative Non-Christian as a platform.
This emerging Spiritually Creative Non-Christian milieu is a place where a Carolus Patristic Synthesis speaks and is understood very clearly. The Carolus Patristic Synthesis has a deep and proactive understanding of Transcendence, Cosmogenic Ascetics, Theurgic Ritual and Eschatological Ruptures in time and space. These elements are critical if we are to understand, love and engage with the Spiritually Creative Non-Christian milieu.
We believe that future Theologies of Mission will need to adopt the Carolus Patristic Synthesis.
Is the Carolus Patristic Synthesis a unique Theological frame?
We would suggest it is unique in the Reformed World but similar movements have existed in other Ecclesial traditions. In the Eastern Orthodox world there is a strong tradition which is referred to as the Neo-Patristic Synthesis drawn from the works of Georges Florovsky and Vladimir Lossky. In real terms a Carolus Patristic Synthesis is closer in Eastern Orthodoxy to the Cosmologies of Bulgakov, Soloviev and Evdokimov than what we normally think of as the Neo-Patristic Synthesis . In the Roman Catholic world, the closest to a Carolus Patristic Synthesis would be found in some of the Nouvelle Théologie writing especially Hans Urs von Balthasar. I would suggest The Carolus Patristic Synthesis is unique in its proactive understanding of Transcendence, Cosmogenic Ascetics, Theurgic Ritual and Eschatological Ruptures in time and space.
What is the process for the Radical Theology Workshop in terms of learning methodology?
There are three primary phases.
We have a core set of rooted Theological presuppositions. These presuppositions are built into a series of modules that take the participants from Genesis to Revelation.
These modules are taught in either small group settings or one to one sessions in person or in a variety of online expressions.
The core Biblical material is then passed through a Theological matrix that seeks to bring outcomes for the material that reaches out to touch the Non Christian Spiritually Creative Milieu.
The participants then bring their own perspectives and insights to the core modules and write, or create additions and supplements to the modules.
For example we have a group of Central European Roma, with varying levels of Theological Training who are becoming a Theological Focus Group to go through the material but create contextual and cultural observations and emphasise. This material, will be peer reviewed by the group itself and then be developed, with the core material into a Carolus Patristic Synthesis teaching programme for Central European Roma.
What are the geo-strategic goals of the Workshop programmes?
The Roma of Central Europe see themselves as a community that desires to speak to their generation globally. As a result we currently work within this context to have the Roma act as a model for Carolus Patristic Synthesis that can be shared globally.
There are specific geographic areas that we want to focus on that reflect the growth of Non-Christian Creative Spiritualities.
• In Eurasia, there is a growing revival of pre-Christian spiritualities that are also overtly rejectionist of both Western Culture and Religious Identities.
• In the Middle East a very significant number of people would consider themselves of being New Age Muslims, although not using that description.
• In Africa, South of the Sahara very large numbers of Christians have syncretised with Traditional Religious practices. This has resulted in a very confused Theological context.
• In Western Europe and North America very large numbers of people define themselves as Non-Christian but spiritual.
• In Central and South America a similar situation exists as in Africa whereby Christians have syncretised with Traditional Religious practices.
Our sense is that each of the areas could benefit to exposure to the Carolus Patristic Synthesis.
How does one participate within The Carolus Patristic Synthesis study workshop?
Currently, we are working with the Roma Community as well as developing structures for transference of the material. We would like to find partners in Eurasia and especially Siberia, The Middle East and North Africa and Africa South of the Sahara.