What is God? And Who is God? How do you know God exists?
How do you believe God exists? Why do you believe God exists? Why would you not believe God exists?
“Theology” means, literally, “God-talk” or “God’s talk”. What does this mean?
How is Jesus’ death made “shareable” in Christianity?
Why can Theology, do you think, be characterized as a form of prayer or communion with God?
How does the thinking of the Theologian about God come to life as “God’s presence” within the life of the Theologian?
Can you study Theology without having to believe?
Why is it essential that Theology discusses things which we do not already know?
Why do you think theological language might, often, be “analogical”?
Why do you think that “heaven” is often spoken of as being “above”?
Why do you think that Christ is sometimes spoken of as being “seated at the right hand of God”?
Should Theologians also be “mystics”?
In Theology, are we “thinking God”, or is God “thinking us”?
St Anselm’s definition of Theology is “Faith seeking understanding” (that is “Fides quaerens intellectum”). What do you think he might mean by this?
St Thomas Aquinas says that “God joins us to him as to an unknown”. What do you think he might mean by this?
Why should a Theologian attempt to see things “through the eyes of God”?
Why do you think that many of the greatest Theologians regard the ministry of angels as significant, rather than just some archaic “add on”?
Why, in Theology, are words analogies of the realities they are seeking to convey: why do the words point beyond themselves?
Why might Theology be characterized as a journey of faith into an ever deeper understanding of God’s own ideas?
Theology is concerned about why we exist. Explain!
Why does our Theological “knowing” necessarily involve an encounter with “unknowing”?
In what way can God be described as a “Divine Therapist”?
Why does Christian Theology insist on God-as-Trinity, when, in fact, this is virtually impossible to fully understand?
Does our sin, itself, require Jesus’ death for Satan’s power over us to be unravelled?
Is it God who requires Christ’s sacrifice, or our own sinful nature, egged on by the devil? What do you think?
How are the words “salvation”, “salve”, “hail”, “heal”, “healthy”, “healing”, “therapy”, “whole”, and “holy” related to one another?
Why does revelation form the “raw material” of Theology?
Is Theology “natural” or “revealed”?
What do “hieroglyphics” tell us about ancient Egyptian religion? What do the ancient Egyptian religion and Christianity have in common?
What does an Ashkenazi Jew mean when he or she says that they are going to “schule”?
Why are avowed atheists from the Marquis de Sade to Richard Dawkins obsessed with “God”?
What is “the mystical paradox”?
Why do you think Jews substitute the word “Adonai” (“Lord”), or “Hashem” (“The Name”) when seeing the “Tetragrammaton” (the most Holy Name: YHWH) in the Bible?
What use are the “meta-narratives” of religions?
What is the significance of the “3Cs” (Canon, Creeds and Councils of the Church) and the “3Ts” (Tradition, Theologians, and Time) for the Christian “mega-story”?
What advantage might the “non-believer” have in approaching Theology?
Why might it take as much “faith” to be an atheist as to be a theist?
What advantage might an agnostic have in religious discussion?
Why do most ways of “knowing” anything require a degree of “trust”? Give some examples.
Why is Theology better characterized as an “activity” rather than just learning a “system of beliefs”?
Why is Christian Theology not just “talking about Jesus, with bigger words”?
Why do you think that elements of “history”, “interpretation” and “paradox” might be all-important in Theology?
What do Stonehenge and St Peter’s Basilica have in common?
Why is the Bible both “divine” and “human” word? Why is “fundamentalism” to be avoided in biblical interpretation? Why is the Bible better described as a “library” rather than a “book”?
Why is the search for an “original” text of the Bible rather like the “quest of the Holy Grail”?
Why should the “Book of Revelation” be taken seriously? Why is much of the Bible “Theodrama”?
In what way can “creation”, as an act of the Logos, be thought of as “logical”? In the “Days of Creation”, in Genesis, Chapter 1, which phrase is the most often repeated, and what is the significance of this? In the “Days of Creation” sequence, why is the Sabbath so important?
Is the Genesis account “mythical”? How is the “Noahic Covenant” significant for interfaith dialogue?
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