SHT 220/1/2
SEMESTER TEST
SUMMARY
Graham Smith
, LECTURE 1 (THEORY SHORT QUESTIONS)
• WHAT MAKES US HUMAN
Humans have the unique ability to self-reflect and ask what it means to be human. This self-reflection, however,
leaves humans with much uncertainty about what and how to answer questions about our nature (although
humans have an intrinsic and intimate familiarity of what a human is).
Biology (i.e. classifying humans as homo sapiens, distinct from the animal kingdom because of certain
characteristics) has provided scientific attempts to answer the fundamental question of anthropology. It answers
the ‘What?’ aspect of the human nature.
Identity markers (race, gender, location, age, etc.) assist in understanding humanity, but is not in the least
comprehensive.
There is a deep connection between the ‘what?’ (biology), ‘who?’ (identity), and ‘how?’ (ethics) questions
concerning the nature of human beings. Theological anthropology can never be entirely descriptive (the
components of human beings always presume and entail a prescription for human living).
The ‘theoretical’ conceptions of humanity (i.e. a description of their ontology/nature) will indeed have practical
implications (the abstract notions of humanity affect the pragmatic ways human live every day).
• KNOWLEDGE CONSTRUCTIONS: FEMINIST; INTERSECTIONAL; POSITIONALITY
There is always a need for epistemic suspicion in construction of knowledge. There are three important areas
that form the foundation for inclusive language:
1) Positionality
To know and to recognise where one speaks from. To know and recognise where others speak from.
2) Intersectionality
Layered identities. Different identity markers leads to different experiences.
3) Feminist theology, theory and ethics
Equal worth of persons. There is caution in how we know, learn and remember
• THEOLOGICAL ANTHROPOLOGY AS THEOLOGICAL D ISCIPLINE
Early Christian thinkers such as Irenaeus, Gregory of Nyssa, Augustine, and Maximus have wrestled with
understanding human nature, humanity’s purpose, humans’ relationship to creation, etc (although these questions
where usually considered under categories like salvation and ecclesiology and not anthropology). Theological
anthropology has come to the fore as an important theological doctrine in the 21st century. It arose especially as
means of response to modern questioning of human value and purpose (embodied in: fears of economy, justice
and equality of our globalising society; sustaining the world; various identity expressions; modern science etc.).
Theological anthropology is not absolute knowledge and focuses on the journey of understanding humanity (since
the destination is practically unreachable). It is concerned with the mystery of being human, being in constant
dialogue with other fields of study to uncover the mystery.
Along with Systematic theology, theological anthropology focuses on the following areas: Doctrine of Creation;
Soteriology; Eschatology; Doctrine of the Trinity
It also takes the following approaches/includes the following dimensions: Biology, Spirituality, Philosophy, Cultural
anthropology, Theology, Religion, History
1 © Copyright reserved/Kopiereg voorbehou Graham Smith©
SEMESTER TEST
SUMMARY
Graham Smith
, LECTURE 1 (THEORY SHORT QUESTIONS)
• WHAT MAKES US HUMAN
Humans have the unique ability to self-reflect and ask what it means to be human. This self-reflection, however,
leaves humans with much uncertainty about what and how to answer questions about our nature (although
humans have an intrinsic and intimate familiarity of what a human is).
Biology (i.e. classifying humans as homo sapiens, distinct from the animal kingdom because of certain
characteristics) has provided scientific attempts to answer the fundamental question of anthropology. It answers
the ‘What?’ aspect of the human nature.
Identity markers (race, gender, location, age, etc.) assist in understanding humanity, but is not in the least
comprehensive.
There is a deep connection between the ‘what?’ (biology), ‘who?’ (identity), and ‘how?’ (ethics) questions
concerning the nature of human beings. Theological anthropology can never be entirely descriptive (the
components of human beings always presume and entail a prescription for human living).
The ‘theoretical’ conceptions of humanity (i.e. a description of their ontology/nature) will indeed have practical
implications (the abstract notions of humanity affect the pragmatic ways human live every day).
• KNOWLEDGE CONSTRUCTIONS: FEMINIST; INTERSECTIONAL; POSITIONALITY
There is always a need for epistemic suspicion in construction of knowledge. There are three important areas
that form the foundation for inclusive language:
1) Positionality
To know and to recognise where one speaks from. To know and recognise where others speak from.
2) Intersectionality
Layered identities. Different identity markers leads to different experiences.
3) Feminist theology, theory and ethics
Equal worth of persons. There is caution in how we know, learn and remember
• THEOLOGICAL ANTHROPOLOGY AS THEOLOGICAL D ISCIPLINE
Early Christian thinkers such as Irenaeus, Gregory of Nyssa, Augustine, and Maximus have wrestled with
understanding human nature, humanity’s purpose, humans’ relationship to creation, etc (although these questions
where usually considered under categories like salvation and ecclesiology and not anthropology). Theological
anthropology has come to the fore as an important theological doctrine in the 21st century. It arose especially as
means of response to modern questioning of human value and purpose (embodied in: fears of economy, justice
and equality of our globalising society; sustaining the world; various identity expressions; modern science etc.).
Theological anthropology is not absolute knowledge and focuses on the journey of understanding humanity (since
the destination is practically unreachable). It is concerned with the mystery of being human, being in constant
dialogue with other fields of study to uncover the mystery.
Along with Systematic theology, theological anthropology focuses on the following areas: Doctrine of Creation;
Soteriology; Eschatology; Doctrine of the Trinity
It also takes the following approaches/includes the following dimensions: Biology, Spirituality, Philosophy, Cultural
anthropology, Theology, Religion, History
1 © Copyright reserved/Kopiereg voorbehou Graham Smith©
