We conclude by suggesting some possible remedies for the fractures, in the belief that the “fullness” of systematic theology requires a deep coherence between the ways in which faith is articulated, and the manner in which it is lived out, in the Christian community. It is significant that these conclusions draw us into an area that might be described as “formative theology.” This term brings to the fore the various and complex ways in which Christians are “formed” in their faith, and suggests this locus as a place for particular attention. The question is: How might formation for “epiphanic
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