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Essay

Toward a Theology of Living: Embedded, Deliberative and Embodied Theology

by
Sang Taek Lee
Iona Trinity College of Higher Education, Rhodes 2138, Australia
Religions 2025, 16(8), 985; https://doi.org/10.3390/rel16080985
Submission received: 4 June 2025 / Revised: 23 July 2025 / Accepted: 24 July 2025 / Published: 29 July 2025

Abstract

This article presents a theological framework of a Theology of Living, which seeks to reimagine the task of theology as a lived, communal and practical enterprise. Departing from purely systematic or disembodied approaches, this theology emphasises the relational and contextual dimensions of Christian faith. The embedded nature of theology acknowledges that theological reflection is always situated within particular histories, cultures and communities. The deliberative dimension foregrounds the necessity of intentional, dialogical discernment in response to complex moral and spiritual challenges. The embodied aspect affirms that theology is not merely spoken or written, but enacted through the rhythms of everyday life, worship and service. Drawing upon pastoral experience, biblical reflection and theological discourse, this article proposes that such an integrated approach to theology not only bridges the gap between doctrine and practice but also reclaims theology’s vocational role in forming individuals and communities shaped by love, justice and hope.

1. Introduction

Theology is often preoccupied with systematic doctrine and historical tradition, sometimes at the expense of the lived realities of faith. In response, this article proposes a “Theology of Living,” which seeks to reframe theological reflection as a dynamic, embodied and community-embedded practice responsive to the ethical, spiritual and social challenges of contemporary life. Situated within the field of practical theology, this study begins from the conviction that theological reflection must be intimately connected to the lived realities of individuals and communities.
The tendency to separate theology from lived reality has been challenged in various streams of theological thought. Since the mid-twentieth century, practical theology has challenged the modernist, dualistic conceptions of knowledge that separated theory from practice and confined theology to the narrow task of doctrinal application. Instead, it has come to recognise human experience, context and practice as essential sources of theological inquiry (Gerkin 1984). Psychology and the social sciences have demonstrated the value of attending to the “living human document” (Gerkin 1984) and legitimised empirical methods such as case studies and ethnography as important tools for theological investigation (Ammerman et al. 1998). Ammerman notes that theological reflection must be grounded in empirical reality. What people actually believe and do in the life of a congregation shapes and reflects their theology (p. 18). These interdisciplinary developments have significantly reshaped the methodological commitments of practical theology.
Influential philosophers and social theorists such as Habermas (1971) and Ricoeur (1981) have problematised strict dichotomies between theory and practice, exploring the intricate connections among knowing, being and doing. Critical theorists like Foucault (1972) have underscored that knowledge is never neutral but is bound up with power and liberation. These insights have also influenced professional education in fields such as medicine, nursing, law and ministry, shifting emphasis away from abstract theoria toward practical wisdom (phronesis) and field-based learning (Dreyfus and Dreyfus 1986; Benner 2004).
Within theology itself, Latin American liberation theology emphasised the lived experience and socio-political contexts of marginalised communities (Gutiérrez 1973; Segundo 1976). Paul Tillich’s method of correlation offered a way to relate doctrine and contemporary life, becoming a favoured approach among practical theologians (Tillich 1964). Concepts of embeddedness and embodiment have likewise been integral to both practical and liberation theologies, exemplified by Isasi-Diaz’s treatment of “lo cotidiano” (everyday life) and Segundo’s formulation of the hermeneutical circle (Isasi-Diaz 1996; Segundo 1976).
Minjung theology emphasises understanding in a social context, specifically understanding “han” (the feeling of suffering of a person who has been repressed) within its social and political dimensions (Lee 2025). Minjung theology reveals that addressing han involves more than alleviating individual pain; it necessitates a process of structural transformation within society (Lee 2025).
Many scholars in practical theology argue that theology must move beyond abstraction and be embodied in lived practice. Bourne and Adkins (2021) describes theology as full-bodied thought, while Halton (2021) develops a theology of an embodied God rooted in biblical interpretation. Stone and Duke (2023) emphasises theological reflection that attends to social, cultural and personal contexts in relation to God. Contributors to the Wiley-Blackwell Companion to Practical Theology, edited by Miller-McLemore (2014), highlight from pastoral care perspectives that theology must be enacted in practice. Similarly, Ballard and Pritchard (2006) argue that practical theology seeks expression not only in words and ideas but in concrete practice. The concept of embodied theology is thus central to practical theology and is consistent with the vision of a theology of living proposed in this article.
This study builds on and extends these traditions by proposing a Theology of Living that is defined by three interwoven and mutually reinforcing dimensions: embeddedness, deliberation and embodiment. Embeddedness acknowledges that all theological reflection is historically, culturally and ecclesially situated, requiring empirical attention to local contexts through qualitative research, observation, and engagement with community practices and narratives. Deliberation calls for intentional, critical reflection that seeks meaning, truth and ethical guidance in response to the complex moral and spiritual challenges of contemporary life. Embodiment emphasises that theology must be enacted in practice, shaping daily life, relationships and the communal commitments of faith communities through reflective action, participatory research and pastoral care.
While the concepts of embeddedness, deliberation and embodiment are well-established within practical theology and related disciplines, this article offers a distinct intervention by integrating these dimensions into a cohesive methodological framework specifically aimed at equipping practical theologians, pastoral leaders and theological educators with tools to engage more effectively with the lived realities and ethical complexities of contemporary faith communities. The intended audience includes those who seek to bridge the gap between theological reflection and embodied practice in contexts marked by cultural diversity, social marginalisation and ongoing change. The Theology of Living addresses a persistent challenge in theological praxis: the need for a systematic approach that not only recognises the contextual and embodied nature of theology but also provides actionable strategies for sustained, critical and communal engagement. By articulating this integrated framework, the article advances existing conversations and offers a pathway toward a theology that is simultaneously intellectually rigorous, pastorally relevant and responsive to the demands of justice, reconciliation and hope.
By developing these dimensions as essential to a theology of living, this article aims to offer a methodological approach that is not merely theoretical but deeply responsive to the concrete realities of individuals and communities. The goal is to contribute a theological method that can bear faithful witness to the Gospel while equipping faith communities to respond critically, creatively and hopefully to the ethical, spiritual and social challenges of the contemporary world.

2. Embedded Theology

Embedded theology, as described by Stone and Duke (2023, pp. 3–7), refers to the implicit and often unexamined beliefs and theological assumptions that individuals and communities absorb through participation in religious practices, sermons, prayers, hymns and communal life. This form of theology is shaped by upbringing, traditions, culture and experiences, providing the foundational framework through which people understand God, faith and their relationship with the world. In adopting their definition here, this study acknowledges both its utility and its limits: while it captures the pervasive and formative role of inherited beliefs in faith formation, it risks underplaying the possibility of critical, reflective engagement that may already occur within these practices. By clarifying this concept, this article sets the stage for exploring how such embedded theological assumptions can become sites for deliberation and embodiment within a theology of living.

2.1. Embedded Theology: The Foundation of Faith Formation

An example of embedded theology can be found in 2 Timothy 1:5: “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.” (2 Timothy 1:5)
In this verse, Paul acknowledges Timothy’s embedded theology—the faith that was first instilled in him by his grandmother Lois and mother Eunice. Timothy’s spiritual foundation was shaped within a faith-filled family and community before he engaged in deeper theological reflection and ministry.

2.2. Personal Experience: From Personal Piety to Communal Faith

Those nurtured within the Christian tradition often begin with a faith that is conservative in form and personally internalised, naturally embraced during formative years. For example, within the Methodist context, personal piety, regular prayer, Scripture reading and the pursuit of holiness are often emphasised. This embedded theology fosters an understanding of faith primarily as an inward, individual matter. However, as individuals engage with the broader complexities of social life, including political turmoil, industrialisation and the suffering of others, their faith may undergo significant transformation. This development is not a rejection of foundational convictions, but rather an expansion of faith’s scope: from personal righteousness to active engagement in justice, compassion for the oppressed and a commitment to communal and societal well-being. Such a shift exemplifies how theology is lived, embodied and continually reshaped in response to the realities of human experience.
Stone and Duke’s concept of embedded theology illustrates how our early spiritual experiences lay the foundation for later theological exploration and growth. As we grow in faith and awareness, we begin to critically reflect on those beliefs and expand them to encompass a deeper, more comprehensive view of God’s calling in the world (Stone and Duke 2023, p. 4).
Those familiar with Jonathan Livingston Seagull, the well-known work by Richard Bach, often recall its central narrative: a young seagull, Jonathan, is taught by his mother that the purpose of flying is simply to find food and that this practical goal should be taken to heart (Bach 2023, p. 5). This instruction reflects the conventional wisdom of his seagull community, where flight is utilitarian, not aspirational. However, the story soon reveals Jonathan’s desire to transcend such limits, seeking a deeper and more meaningful purpose in the act of flying itself.
This is the way of the seagull and it is embedded in their lives. But Jonathan reflects on the way of the seagull and comes to believe that he eats so that he can fly.
This is what Jonathan said: “… but now, we have a reason to live—to learn, to discover, to be free! Give me one chance, let me show you what I’ve found …” (p. 25). Jonathan overcomes his boundary and like an eagle he flies thousands of miles seeking new horizons. “The gull sees farthest who flies higher” (p. 56).

3. Deliberative Theology: The Reflection in Living Theology

Deliberative theology is the critical and reflective dimension of the theology of living, involving the questioning, analysis and refinement of one’s theological beliefs through scriptural study, theological discourse and rational inquiry. Stone and Duke state that “Deliberation theology is the understanding of faith that emerges from a process of carefully reflecting upon embedded theological convictions” (Stone and Duke 2023, p. 8). It enables individuals to examine and deepen their embedded theology, fostering both spiritual and intellectual growth that leads to a more mature faith. Additionally, it equips believers to respond to theological challenges and engage in meaningful dialogue with diverse perspectives.
For example, from a Jewish culture perspective in biblical times, women were considered inferior, especially intellectually. In every discussion, women must remain silent. But the author of John’s gospel reflects on this perspective. In John 4, Jesus talks with a Samarian woman. Socially, this particular Samarian woman was a sinner. So, at the time, this woman was considered inferior. But here we see Jesus and this sinner discussing complex topics like worship and messianism, usually reserved for scholars and clerics. The author John reinterprets the role and status of women in the Johannine context. And so, when we read John today, in the Korean context, we observe the value of women in our society, as it offers insights into women’s rights within the context of patriarchal cultures.
In Faith Seeking Understanding, Daniel Migliore builds upon the definitions of theology given by the church fathers to develop his own theological perspective (Migliore 2023, pp. 1–6).
One classical definition of theology is Credo ut intellegam (I believe in order to understand). This Latin phrase was coined by St Augustine (354–430) and encapsulates St Anselm of Canterbury’s (1033–1109) concept of Fides quaerens intellectum (faith seeking understanding). This idea is one of the earliest definitions of theology, assuming that we are believers who seek to understand our beliefs more deeply. According to St Augustine, knowledge of God not only presupposes faith, but faith also restlessly seeks a deeper understanding (Migliore 2023, p. 2).
While Augustine’s Credo ut intellegam emphasises that belief precedes understanding, Anselm’s Fides quaerens intellectum focuses on the ongoing process of seeking understanding through the foundation of faith. Both ideas are foundational in medieval Christian thought, serving as bridges between faith and reason.
Karl Barth contends that “theology has the task of examining the faith and practice of the community, testing and rethinking it in the light of its enduring foundation, object and content… What distinguishes theology from blind assent is just its character as faith seeking understanding” (requote from Migliore 2023, p. 2; Barth 1963). In Karl Barth’s sentence, “testing and rethinking it” can be understood as “reflecting upon and reconsidering it.”
Paul’s missionary journey began at the Antioch church. However, his second missionary journey marked the beginning of an evangelistic journey to Europe. In his report on the second missionary journey, he describes the evangelistic work in Berea as follows:
“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. As a result, many of them believed, as did also a number of prominent Greek women and many Greek men.”
Acts 17:11–12 (NIV)
The Bereans meditated on, studied and reflected on the Scriptures—a process that can be translated as “faith seeking understanding.” As a result, believers began to gather, forming a church. This indicates a new direction in Paul’s missionary work. While the early church had often emphasised Spirit-filled experiences such as speaking in tongues and mystical encounters, Paul’s mission in Berea highlights a shift toward establishing churches through the study of Scripture. This approach played a crucial role in the solid foundation and growth of the early Christian communities.

3.1. Deliberative Theology and Hermeneutics

As stated above, deliberative theology is a reflective process in which faith is deeply considered and re-examined from the perspectives of Scripture, tradition, reason and experience. While embedded theology refers to faith that is naturally accepted within the church community, deliberative theology is the intentional and critical process of deepening and developing one’s faith through thoughtful reflection.
A key element in this process is hermeneutics (biblical interpretation). Hermeneutics serves as a vital bridge connecting deliberative theology with living theology. Rather than accepting Scripture literally, deliberative theology emphasises studying its meaning in depth and contemplating how it can be applied to modern life.
The term hermeneutics, which refers to biblical interpretation, originates from the Greek word ἑρμηνεύω (hermēneuō), meaning “to explain” or “to translate.” In English, this concept is translated as “interpretation.”
The term hermeneutics itself is derived from ancient Greek mythology, specifically from the god Hermes. Hermes was the messenger of the gods, responsible for communication between the gods and humans. His role was not merely to deliver messages, but to interpret and mediate the will of the gods in a way that humans could understand. In ancient times, the commands of the gods were often ambiguous and difficult to convey accurately, so interpretation and mediation were necessary to ensure divine will was communicated clearly.
An example appears in The Odyssey (Book 5). Zeus commands that Odysseus be set free and Hermes is sent to deliver this message to Calypso. Hermes is not merely a messenger; he is a diplomatic interpreter (hermeneutic person) who effectively conveys Zeus’ will. By understanding the role of Hermes, one can more easily grasp the importance of biblical hermeneutics, which seeks to interpret and clarify the meaning of Scripture for believers.
According to Martin Heidegger, hermeneutics ought to be grounded on interpretation from the perspective that “human beings only know themselves through experience as embedded in the world” (Brown 2014, p. 114), and because this is inescapable, hermeneutics goes beyond mere interpretation of biblical texts and should move towards understanding how humans are engaged in the world. Thus, for Heidegger, to understand humans is to understand the “fundamental nature of human being-in-the-world” (Brown 2014, p. 114).
Building on Heidegger’s ontological turn, Hans-Georg Gadamer further developed philosophical hermeneutics by emphasising the historical and dialogical nature of understanding. He argued that all interpretation involves a “fusion of horizons,” whereby the meaning of a text emerges in the dynamic interplay between the historical context of the text and the situated perspective of the interpreter (Gadamer 2013). Gadamer restored the role of tradition and linguistic mediation and he emphasised that understanding is never value-neutral or purely objective but is always conditioned by the prejudgments of the interpreter. His insights highlight that theological deliberation is not merely the application of static truths but the unfolding of meaning through continuous conversation with tradition and community (Brown 2014, pp. 114–15).
Paul Ricoeur extends this trajectory by reintroducing the importance of textuality, narrative and critical reflection within hermeneutics. While affirming the ontological insights of Heidegger and the dialogical depth of Gadamer, Ricoeur also insists that explanation and understanding must work in tandem (Brown 2014, p. 116). For him, texts have a productive autonomy that allows them to generate meaning beyond the author’s intent, particularly through narrative structure. His emphasis on narrative identity—the idea that individuals and communities come to understand themselves through the telling and retelling of stories—positions hermeneutics as a deeply ethical and formative act. In a deliberative theology, therefore, Ricoeur’s hermeneutics affirms that theology is not only interpretive but also constructive, enabling faith communities to shape their understanding of God and self through the unfolding of meaning in lived experience (Brown 2014, p. 116).
Hence, the task of hermeneutics, by enabling us to perceive the complex forces that shape human action and its contexts, allows theological communities, scholars and practitioners to engage more deeply with the world (Brown 2014, p. 117). It empowers us to move beyond surface readings, whether of texts, traditions, or events, and toward a more reflective, transformative engagement. In doing so, hermeneutics becomes not only a method of interpretation but a means of ethical discernment, opening us to renewed ways of understanding God, ourselves and our responsibilities in history.
Furthermore, Grant and Tracy (1984, p. 186) states that every classic text is both historically particular and transcultural in its impact, carrying an excess of meaning that later generations must continually retrieve. Interpreting scripture thus requires both respectful retrieval and critical engagement—a hermeneutics of tradition and suspicion. This approach rejects static or final interpretations, emphasising instead that understanding emerges through an ongoing dialogue with the text and its interpretive history. Such a perspective enables faith communities to discern the enduring significance of scripture while remaining attentive and responsive to contemporary contexts and challenges.

3.2. The Nature of God and Its Biblical Roots

In Charles Halton’s A Human-Shaped God: Theology of an Embodied God, he uses the term “a theology of Hermeneutic activity” and explains that hermeneutic activity is the process of interpreting Scripture in a way that reveals and makes active the living God (Halton 2021, p. 193). Therefore, theology is “an embodied practice that, we hope, will lead us closer to the people around us and to God” (Halton 2021, pp. 38, 74–80).
Through the process of hermeneutics, the living God, the triune God and the resurrected Jesus Christ are revealed, enabling them to be active in our trinitarian reality. The interpreter experiences the living God through this interpretation while simultaneously engaging in the work of obeying his commands. Through hermeneutics, Jesus wants us to be free from words and letters of past contexts and let his work and presence be revealed in the world and to obey his will in the world to follow his calling.
In the stories of the Bible, we encounter the triune God. God revealed himself in the burning bush at Mount Sinai (Exodus 3), declaring his identity. He is the God who stands in solidarity with those who suffer from injustice and grants them freedom. Some scholars even describe God as more “verb-like” than “noun-like,” interpreting God’s name YHWH in Exodus 3:14 not just as “I am who I am,” but as “I am who I am becoming.” This suggests that God is not only about being, but about action and presence in history. In either case, YHWH is a “verbal form,” according to the annotated commentary in The New Oxford Annotated Bible: New Revised Standard Version. It “does not indicate God’s eternal being but God’s action and presence in historical affairs” (Metzger and Murphy 1991, p. 72).
His son, Jesus Christ, came into the world in the humblest of places—a manger (Luke 2). Through his own poverty, he made us rich, and through the cross and resurrection, he fully revealed God’s grace and love.
The Holy Spirit manifested Christ’s promised presence at Pentecost (Acts 2). Even today, the Spirit calls us to be true disciples and guides us beyond time and space to seek justice, freedom and peace. The Spirit leads us beyond personal piety, calling Christ’s disciples to participate in the church’s testimony, worship and mission, shaping the church into a community of action. The triune God has revealed his identity through three significant events in the Bible. Even now, as one God in three persons, he continually fosters harmony and creates a community of his own. On Earth, he builds a trinitarian community where no one is excluded. In the mystery of God, we encounter him and within that mystery, we experience truth, freedom and the new life of peace that he grants.

4. Embodied Theology: Theology of Living

Embodied theology emphasises that theological reflection must move beyond abstract ideas to become an engaged, lived practice that is responsive to the realities of human life. It highlights the importance of grounding theological understanding in physical, communal and social experience, affirming that genuine faith is not merely conceptual but enacted through human actions and relationships. This approach argues that theology must respond to the fullness of human experience in order to remain relevant, transformative and ethically responsible.
This emphasis on embodied experience can be traced to Augustine’s Confessions X.xxvii (Augustine 1963), where knowing God is not portrayed as detached intellectual knowledge but as a deeply sensorial and affective longing. Augustine describes the human soul as “touched” by God and consumed with “hunger and thirst” for divine peace, underscoring the experiential and emotional dimensions of encounter with the divine. This suggests that theological understanding must emerge from, and speak to, the embodied realities of human life.
Karl Barth’s well-known advice to hold the Bible in one hand and the newspaper in the other (often traced to a May 1963 Time magazine interview) similarly calls for theological interpretation that is firmly situated within contemporary contexts. Barth’s metaphor rejects purely abstract doctrinal approaches in favour of an engaged, contextual method that addresses the pressing social and moral issues of daily life.
This perspective is further exemplified in the public witness of Martin Luther King Jr., who insisted that the Gospel must be translated into the concrete American context of racial injustice and segregation (King 1986). King’s approach was inseparable from social practice, demanding active, embodied resistance to injustice through nonviolent protest, moral persuasion and the vision of a reconciled community.
Taken together, these examples demonstrate that embodied theology is not simply a theoretical stance but an ethical and practical commitment. It insists that theological reflection must be rooted in real historical, cultural and political contexts, ensuring that faith remains transformative and oriented toward justice. By prioritising human experience and social engagement, embodied theology affirms that authentic theological work must be lived, enacted and responsive to the challenges of human existence. In the following section, this study will develop the theological grounding for this approach, exploring its roots and methodological commitments in greater depth.

4.1. Theological Perspective

Embodied theology is essential because Christian faith is not just about intellectual belief but about living in a way that reflects God’s kingdom. It is consistent with biblical themes of discipleship, incarnation and mission.
Karen Armstrong referred to God’s nature by quoting Whitehead as follows: “’I affirm that God does suffer as he participates in the ongoing life of the society of being. His sharing in the world’s suffering is the supreme instance of knowing, accepting and transforming in love the suffering which arises in the world. I am affirming the divine sensitivity. Without it, I can make no sense of the being of God.’ (Armstrong 1993, p. 440)”. This statement emphasises that God actively participates in the suffering of the world and, through this participation, transforms that suffering with love. It asserts that God is not indifferent or detached from the world’s pain but actively shares in it, experiencing suffering firsthand and being fully involved in it. This participation goes beyond mere acknowledgement; it describes how God knows, accepts and transforms suffering through love, demonstrating that divine involvement is not passive but has the power to change and heal the world’s pain.
Moreover, the statement underscores that God’s nature includes profound sensitivity to suffering, which is essential to God’s being. God does not merely exist as a distant observer but is deeply attuned to the pain and struggles of creation, engaging with them out of love and offering transformative solidarity.
Recognising God’s sensitive, loving participation in the world calls theology to move beyond abstract speculation. Theology must transition from being focused on existence to being focused on living, inviting an engaged, compassionate response that mirrors divine involvement.
Armstrong (1993, p. 436) quotes James H. Cone, who questioned whether the white church and theology, which had dehumanised Black people by enslaving them in the name of God, could still engage in theological discourse in the 20th century after experiencing the “death of God”. This intellectually profound question is similar to asking whether today’s America, under Trump, has the right to speak about social justice and faith while being grounded in so-called fundamentalist beliefs and built upon the foundations of imperialism and exceptionalism.
God responds sensitively to suffering and this sensitivity is central to his existence. God does not merely exist in the world indifferently; rather, he intervenes in the world with love and compassion. This understanding of God’s compassionate engagement with the world provides a foundation for exploring how later theological traditions, particularly the prophetic writings, reinterpret and expand upon earlier theological perspectives.

4.2. How Do the Prophetic Writings Modify the D Document (Deuteronomy) Source for Embodied Theology for Living?

The question of how the prophetic writings modify the D source (the Deuteronomic source) involves understanding how the prophets accepted and then transformed the theological perspectives of the D source into more dynamic calls for ethical, social and spiritual change.
The prophetic writings, while building on the theological ideas in the D source, introduce several modifications and expansions:
The D Document, also known as the Deuteronomic Source (D source), is one of the four main sources proposed in the Documentary Hypothesis, which suggests that the Pentateuch (the first five books of the Bible) was composed from multiple sources. The D source is primarily associated with the book of Deuteronomy and reflects a theological perspective that emphasises covenantal faithfulness, centralisation of worship and obedience to God’s law. Scholars believe the D source originated during the time of King Josiah (7th century BCE), particularly during the religious reforms of Josiah (2 Kings 22–23).
The D source emphasises Israel’s unique relationship with God, but Isaiah expands this vision to include all nations in God’s plan. Through passages like Isaiah 42:6, 49:6, 2:2–3 and 56:7, the prophet highlights Israel’s role as a spiritual beacon for the world, reflecting God’s inclusive salvation. The D source emphasises Israel’s unique position as God’s chosen people, but the prophets expand this concept to include all nations.
While the D source is often seen as focusing on blessings and curses, with an emphasis on the importance of Israel’s obedience for their future prosperity, the prophets bring hope for restoration. They do not just announce judgement but also promise God’s mercy and restoration after judgement. Prophets like Jeremiah and Ezekiel speak of a new covenant and a future time when Israel will be restored and the hearts of the people will be renewed.
The book of Ruth is important because it connects the book of Judges and the historical books of Samuel with the genealogy of David. Here, David’s ancestors of his mother’s side are Moabite. In the D source, the Moabites and Amorites are considered as enemies and never to be accepted. Deuteronomy 23:3 says, “No Ammonite or Moabite may enter the assembly of the Lord.” However, the Book of Ruth was authored by someone who was influenced by the second Isaiah the Prophet and thus interprets history to accept the Moabites as part of the history of Israel. Ruth, the ancestor of David mentioned in the Book of Ruth, was a Moabite (Ruth 4:17). So, Isaiah’s prophetic tradition overcome Judaism. In Isaiah 16:4–5 it says, “Let the outcasts of Moab sojourn among you; be a shelter to them from the destroyer”.

4.3. Embodied God and God’s Community

Firstly, the prophets expressed God in terms of human personalities—a warrior, a woman in labour, husband and wife, etc. These express the embodied character of God. So, God does not reside in the beyond world, rather, he is here amongst us. In Isaiah 56:3–5, the Jewish people accept the people who were outcast in Deuteronomy 23:1–3 and Leviticus 21:20–23:
Let no foreigner who is bound to the Lord say, “The Lord will surely exclude me from his people.” And let no eunuch complain, “I am only a dry tree.” For this is what the Lord says: “To the eunuchs who keep my Sabbaths, who choose what pleases me and hold fast to my covenant—to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will endure forever.
(Isaish 56:3–5).
This prophecy was fulfilled in Acts 8:26–40, when Philip baptised a eunuch from Ethiopia. Although commonly seen as an example of colonial evangelism, when we see what actually happens is that the eunuch is not healed but enters the community, unlike in the gospels where the healed enter the kingdom. Rather, here, it is the community that is healed who then accepts the eunuch who remains unhealed. While the eunuch benefits, it is also Philip who is healed who benefits more. God does not seek to change his identity or change the colour of his skin or his gender. He accepts his identity as is.
In Revelation 7, we see people from different tribes, different nations, different genders, from all walks of life participating in front of the throne of God. God does not change the black people’s skin to white. Or vice versa. He accepts them as they are and embodies their suffering, pain, hurt, trauma. He appears as a God who heals this and the universal healing begins at the end of the chapter.
This God, going further, is the incarnated Jesus Christ. In the Gospels, especially Matthew 25, Jesus is shown as the incarnation of the embodied God. If we were to ask Jesus today, “Lord, where did we see you dying and on the cross?”, Jesus would reply: “… on the US/Mexican border with an immigrant refused asylum, or in the detention centre with a brown child separated from his or her parents, or in a juvenile court with the black child trapped in the poverty-to-prison pipeline. As you did to one of the least of these, you did it to me” (Halton 2021, p. 204).
In the context of human suffering, we see the image of God appear when we attend to suffering people and care and love them with Jesus’ love and self-emptiness on the cross. This attitude shows the living and practical theology in our life through being free to practice in truth. “People whose lives mirror something of the beauty of Christ draw others to them and so ‘become a place in the world where the act of God can come alive’” (Howard 2024, p. 209).
Secondly, chapter 16 in the Gospel of Mark ends at verse 8, with the rest of the chapter left inside brackets. Theologians believe that the section in brackets was a later addition. So, it ends with the narrative of the empty tomb. The two women, in the early morning, sought out the tomb of Jesus to anoint his body, but instead are greeted by an angel, saying to them that Jesus has already left for Galilee, that he has gone ahead of you and that he will see you there. The two women did not see the body of Jesus. They saw the empty tomb. They heard the angel’s message, that they would see Jesus at Galilee. Marxsen noted that Galilee was a place where Jesus worked, but for Mark, the place holds present significance and it is not merely relegated to the past. Rather, its task is to bring the material and tradition, which have the past as their content, into the present (Marxsen 1969, p. 65). Marxsen further stated that Jesus has already gone to Galilee, where he is hidden; it is there that he will be revealed at the Parousia. Galilee is, therefore, Jesus’ home in a far deeper sense than merely the historical (Marxsen 1969, p. 94).
Scholars see in Mark that the people of Galilee are special and hold a special place within the beginning of Jesus’ ministry, serving as the backdrop for his first proclamations, healings and the calling of his disciples. The term “ocholos”, in the context of Mark, specifically referred to the people who gathered around Jesus at Galilee. The Minjung theologians called the oppressed and marginalised in society as the ocholos. Within them is where Jesus was. The risen Jesus was with them. The living Christ is present with those who are oppressed and marginalised. Minjung theologians argue that the “minjung” refers to the oppressed and often invisible migrant workers in Korea and, more broadly, to socio-economically oppressed people in any country (Lee 1996, pp. 35–39; 2025, pp. 1–23).
In Luke, Jesus journeys with his disciples to Jerusalem. Jesus always teaches and heals while he is on the road. In the Gospel of Luke, Jesus appears as the Pilgrim Messiah, who teaches and heals while always on the road, as he journeys together with his disciples towards Jerusalem. He dies in Jerusalem, is raised, appears in Emmaus (Luke 24:13–36) and again teaches his disciples while walking. The living Christ does not reside, stay or is bound within a single place or idea.

4.4. Theology and Contextuality

A theology of living is not merely a theoretical construct but a theology practiced within specific historical, cultural and social contexts. As Bevans (2016) argues, all theology is inevitably contextual; ignoring the particularities of time and place leaves theological reflection abstract and disconnected from the realities of lived faith. Schreiter (1985) similarly emphasises the need to construct local theologies that speak meaningfully to specific communities.
In the rapidly changing context of the 21st century, globalisation, technological transformation, climate change and social inequality pose new challenges that demand fresh theological responses (K. Kim 2010; Phan 2003). A theology of living does not avoid these realities but intentionally engages them, seeking to understand how Christian faith can remain relevant, credible and transformative in contemporary society.
Such an approach is consistent with traditions of contextual and practical theology that have long insisted on theology’s embeddedness in real-life settings (Browning 1991; Swinton and Mowat 2016). This includes Latin American liberation theology, which prioritises the experiences of the poor and marginalised as primary theological sources (Gutiérrez 1973); Minjung theology, which emerges from the struggles of the oppressed in Korea (Y. Kim 1981); Asian contextual theologies that address religious pluralism and cultural diversity (Phan 2003); and feminist and postcolonial theologies that critique dominant power structures and recover marginalised voices (Kwok 2005).
These traditions demonstrate that the confession of Jesus Christ takes place in diverse historical and cultural contexts, each raising unique theological questions and insights. A theology of living must therefore be committed to interpreting the gospel in ways that resonate with these contexts, enabling its message to remain relevant, life-giving and transformative across cultures and generations.

4.5. The Interconnectedness of Embodied Theology with Life

Embodied theology is interconnected with various aspects of life, such as nature, music, art, meditation, mystery and literature, enriching both intellectual understanding and spiritual insight.
Barbara Howard in The Sparkle from the Coal and Rowan Williams in Theology of Imagination, discuss the unique human ability to recognise analogical relationships across different areas of experience. This ability is significant not only in the field of cognitive science but also in Christian theology (Howard 2024, p. 13). It allows humans to perceive deeper connections between seemingly unrelated aspects of life, such as nature, music, art, silence, meditation and prayer—enriching both intellectual understanding and spiritual insight. To illustrate this, I will provide an example that demonstrates how this unique human ability enables us to connect different areas of experience in meaningful ways.
Firstly, the grace of God is indeed a mystery in which people are invited to participate, rather than an intellectual puzzle to be solved.
Isaiah experienced the mystery of God in a profound way. In Isaiah 6, he had a vision of the Lord seated on a high and exalted throne, with seraphim surrounding him, proclaiming, “Holy, holy, holy is the Lord Almighty; the whole earth is full of His glory.” Overwhelmed by the holiness of God, Isaiah recognised his own unworthiness, crying out, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips.” Yet, instead of rejecting Isaiah, God purified him. A seraph touched his lips with a burning coal from the altar, declaring, “Your guilt is taken away and your sin atoned for.”
This transformative encounter did not lead Isaiah to withdraw from society, but rather to step into his divine calling. When God asked, “Whom shall I send? And who will go for us?” Isaiah responded with courage and commitment, saying, “Here am I. Send me!” He was not called to escape from the brokenness of his people but to serve them, speaking truth and working toward justice and peace. In the same way, we too are invited to participate in God’s grace—not as passive observers but as active agents of his love, justice and compassion in the world.
Secondly, a powerful demonstration of this ability is shown by the South Korean Nobel Prize laureate Han Kang in her work We Do Not Part. Here, she explores the idea that “the dead can save the living” (Han 2025). From this image, we can draw an analogy to how the crucified Jesus Christ on the cross exposes the violence and injustice in modern society. The death of Christ on the cross is not just a historical event but continues to have meaning today, revealing the imperfection and suffering in human society.
Thirdly, in Patrick White’s The Tree of Man, the protagonist’s name is Stan Parker. He is depicted as a man who lives a challenging life in the Australian bush, embodying themes of struggle, endurance and the human experience. In the final chapter, Stan is waiting to die in a hospital, weakened by illness. A young preacher comes to him, urging him to quickly believe in Jesus and go to heaven. He tells Stan to confess Jesus as the Christ, but Stan, frustrated, points to the ground and spits on it. Stan, who lived his entire life in the bush, experienced the hardships of being a pioneer. His dedication and legacy will continue to impact the land and educate future generations of Australians. While going to heaven after death is important, his spirit and the life he lived will persist in the midst of his earthly struggles. In the last chapter, Stan remembers his life’s trials and joys in the bush, realising God was always with him. When the evangelist urges him to confess faith in Jesus, he reflects by pointing to the ground with his stick, saying, “That is God—meaning God’s presence was here, and not beyond” (White 2009, p. 476).
These examples show that embodied theology is most powerful when it embraces the full range of human experience—mystery, beauty, suffering, memory and moral awakening. Whether through prophetic vision, literary imagination, or the silent witness of a life lived in fidelity to place and people, theology is made real when it speaks to the truth of human existence. It is in the everyday, through the arts, through pain, through place, that we encounter God’s presence. Embodied theology, then, is not merely a framework but a lived reality, inviting us to find divine meaning amid the ordinary and the broken.

5. Practical Application: Embodying a Theology of Living in Ministry and Social Contexts

This study argues that a theology of living is best realised through practical ministry formation and pastoral care practices that embody its core dimensions of embeddedness, deliberation and embodiment. Such a theology refuses abstraction, insisting that faith must be interpreted and enacted in the lived experiences of communities and the pressing issues of society.
At the congregational level, this approach calls for pastoral care practices grounded in embeddedness, that is, attentive listening to the real-life contexts of congregants. Ministers and lay leaders are invited to engage in deliberative theological reflection through pastoral counselling, visitation and small groups, collaboratively discerning the meaning of faith in light of personal and communal challenges. Finally, embodiment is expressed through compassionate, relational and practical care that gives concrete witness to the Gospel, demonstrating theology as something lived and enacted (Gerkin 1984).
Beyond congregational settings, Clinical Pastoral Education (CPE) offers a particularly robust model for forming this theology of living in ministry leaders. Drawing on Anton Boisen’s pioneering insight that people themselves are “living human documents” (Boisen 1960), CPE immerses students in real-life encounters with suffering, hope and meaning. This method grounds theological reflection in the embodied stories of patients and families, moving beyond doctrinal abstraction to lived, relational interpretation (Gerkin 1984; Lee 2021).
Within the CPE context, theological learning is intentionally situated in the encounter between the student’s own embedded theology and the embedded theologies of those they serve. Students begin by critically examining their own often unexamined assumptions, traditions, and cultural influences, which is a process central to practical theology’s emphasis on contextual and embodied reflection (Miller-McLemore 2014). This self-reflection is essential for recognising how personal beliefs shape pastoral presence and care and it lays the groundwork for deliberation through structured reflection and supervision (Lee and Galt 2025; Gerkin 1984). At the same time, CPE students learn to listen carefully and respectfully to the patient’s embedded theology: the beliefs and meanings patients hold, shaped by their life histories and religious backgrounds (Boisen 1960). When appropriate, students are trained to engage these beliefs pastorally, sometimes affirming them, sometimes offering gentle challenge or new perspectives. This dual attention cultivates a practice that is at once self-aware, deliberative and embodied, shaping pastoral responses that are emotionally attuned, ethically sensitive and theologically grounded (Lee and Galt 2025).
Moreover, this vision transforms theological education from the transmission of knowledge to a holistic process of personal and professional formation. It equips pastoral practitioners not only to think theologically but to live theology in ways that are contextually responsive, socially engaged and committed to justice and reconciliation. In this sense, a theology of living becomes an embodied practice learned through experience and enacted in relationship, performed not only in the life of the church but also in its mission to address the needs, wounds and hopes of the wider world.

6. Conclusions

A theology of living is neither an abstract system nor a static tradition, but a dynamic interplay of embeddedness, deliberation and embodiment. It begins with the recognition that all theology arises from within particular human contexts, including historical, cultural and relational dimensions, and that faith is always shaped by its embeddedness in the world. Rather than distancing itself from human experience, theology must take experience seriously as a vital source of reflection and meaning.
Deliberative theology, in this frame, becomes an active process of interpretation that is rooted in tradition yet open to new questions; grounded in scripture yet alert to contemporary challenges. It involves communities in a shared pursuit of understanding, resisting rigid certainties while remaining faithful to the core narratives that sustain belief. The task of theology is not only to articulate truths, but to discern how those truths come alive in concrete lives and communal practices.
Embodied theology draws this vision into full expression, insisting that theology must be lived to be truly known. Faith is not merely confessed with words but enacted through relationships, habits and public witness. In this sense, theology is not only what the church teaches but what it practices, not only what it believes but what it becomes.
To speak of embedded, deliberative and embodied theology is to affirm a vision of theological reflection that is holistic, responsive and generative. It is to envision theology not simply as a discipline but as a way of being in the world, formed through dialogue, shaped by experience and lived in community.

Funding

This research received no external funding.

Institutional Review Board Statement

Not applicable.

Informed Consent Statement

Not applicable.

Data Availability Statement

Data is contained within the article.

Conflicts of Interest

The author declares no conflicts of interest.

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Lee, S.T. Toward a Theology of Living: Embedded, Deliberative and Embodied Theology. Religions 2025, 16, 985. https://doi.org/10.3390/rel16080985

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Lee ST. Toward a Theology of Living: Embedded, Deliberative and Embodied Theology. Religions. 2025; 16(8):985. https://doi.org/10.3390/rel16080985

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Lee, Sang Taek. 2025. "Toward a Theology of Living: Embedded, Deliberative and Embodied Theology" Religions 16, no. 8: 985. https://doi.org/10.3390/rel16080985

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Lee, S. T. (2025). Toward a Theology of Living: Embedded, Deliberative and Embodied Theology. Religions, 16(8), 985. https://doi.org/10.3390/rel16080985

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