3. METHODOLOGY AND OBJECTIVES
3.2. Pastoral praxeology as methodology
Praxeology is a science, and is also a methodology when applied in a scientific study. That is why Jean-Guy Nadeau underlined, « La praxéologie c’est une « science de l’action », à la fois « empirique et réflexive. » « La praxéologie constitue un discours réfléchi et critique (logos) sur la pratique, l’action sensée (praxis) dont elle vise l’amélioration en termes de pertinence, de cohérence et d’efficience. Pastorale, elle s’intéresse à des pratiques animées par les enjeux fondamentaux de l’existence humaine, par la mémoire de l’esprit de Jésus-Christ. »383 This
outlook is pertinent in the context of my research. Through my study, I intend to improve existing pastoral and religious practices at Saint Joseph’s Oratory. The context of pilgrims coming from different parts of the world with their varied experiences and background is apt for my study.
383 J.-G. Nadeau, « La praxéologie pastorale : faire théologie selon un paradigme praxéologique » in Théologique
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3.2.1.
Observation
Observation is the first step in praxeology. In the 4th chapter of my study, I elaborate my
observations at the Oratory. As I mentioned in the introductory chapter, my life at the Oratory began with pastoral ministry and administering the Sacraments to faithful people who participate in different religious celebrations. As a newly ordained priest at the Oratory, I was enthused to work with Catholic community to enrich their faith life. While contributing to the life of people, I hoped to learn from them for my faith life. Within a few months of my engagements at the Oratory, I encountered people belonging to different religious background who frequent the sanctuary. Some of them shared their life experiences with me while others just asked me to pray for them.
When I started my work at the Oratory, I was the youngest priest (34 years old) among all religious working in the site. Many Christians and non-Christians were surprised to see such a young person presiding over big celebrations at the Oratory. Some of them even asked me whether I was a “full priest” as they always used to see priests with “gray hair” who were above 65 years old. I also observed that some pilgrims took time to approach me as they were not sure if I was a “full priest”. When they saw me frequently at the Oratory, they were confident to approach me and they rejoiced with me for my services and availability. I observed that the Indian community at the Oratory approached me faster as they sensed that I came from India. Some of them were happy to speak to me in Malayalam, English, Tamil or Hindi. They also told me that they never saw an Indian priest working at the Oratory. Among the Indian visitors at the Oratory, there were some Hindus and Sikhs. I listened to their stories at the Oratory. I also observed their participation in different devotional activities at the Oratory. This was the starting point of my research.
Jean-Guy Nadeau underlined that the observation « vise à dégager et à analyser les éléments-clés d’une pratique et à en identifier les forces et les faiblesses de la pratique. L’observation pose la question : qui est-ce qui fait quoi, pourquoi, quand, comment et pour combien ? L’observation trouve quelles sont les valeurs sous-jacentes à la pratique. Après le récit spontané de l’acteur de la pratique, l’observation l’aide à reconnaître les faits et les interrelations de sa pratique afin de
127 lui permettre de corriger des perceptions naïves quelconques. »384 With my observations, I
wanted to scientifically study the religious practices of Hindus amid the transmission of Christian faith. I was also interested in the question, who does what, why, when, where and for how much.
3.2.2.
Analysis
Analysis is the second step in praxeology. The 5th chapter of my study consists of analysis. I
conducted 20 qualitative interviews: 15 with Hindus performing religious practices at the Oratory, and 5 with the educators in faith. John Swinton and Harriet Mowat have rightly said that “practical theology seeks after modes of practice and understandings that are true and faithful.”385 Observation is a crucial factor in praxeological pastoral theology. Through keen
observations, I gathered several insights into the milieu of religious practices at Saint Joseph’s Oratory. Often, the prevailing significance of a practice is not evident unless the institution periodically analyses and evaluates it. In a systematic study, observations of practices are carried forward through careful analysis to arrive at ground realities.
I used QDA Miner, a qualitative data analysis software package, for coding, annotating, retrieving and analyzing the interviews. It helped me categorize collected data into structured information. In fact, QDA Miner gave me higher levels of computer assistance for qualitative coding, analysis, and report writing. I used computer assistance for coding with text search tools including keyword search, section retrieval and cluster extraction. Making use of the integrated statistical and visualization tools, such as clustering, multidimensional scaling, correspondence analysis and sequence analysis, I identified patterns and trends, explored data, described, compared and tested hypotheses. The report manager tool helped me store queries and analysis results, tables, graphs, research notes and quotes in a single location. It helped me organize findings and interpretations, and in the report writing process. The analysis software kept the entire process of analysis of qualitative interviews transparent and credible. With the help of
384 J.-G. Nadeau, « La praxéologie pastorale : faire théologie selon un paradigme praxéologique », Théologique 1/1,
1993, p. 70-100.
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QDA Miner, I prepared research findings in charts and used them in different chapters of my
study.
3.2.3.
Interpretation
Interpretation is the third step in praxeology and it has a bigger place in my study as I dedicated 3 chapters (6 to 8). In chapter six, I interpreted faith and transmission. In chapter seven, I interpreted bhakti practice at the Oratory and in chapter eight; I interpreted the usage of Holy
Water and the lighting of candles at the Oratory. Interpretation is done with the help of some
literature review. I tried to see theories that are already proposed by some authors regarding the transmission of faith, bhakti devotion and the symbols of water and fire. When I speak about the transmission of faith, it is all about the transmission of Christian faith and therefore most of the references are from Christian authors. Bhakti practice is all about Hindu devotions either in Hindu or Christian milieu. As my Hindu interview participants were immigrants from India, Sri Lanka and Canadians from immigrant parents from South East Asia, I did not interpret bhakti from a specific geographic perspective. The symbols of water and fire are interpreted from both Christian and Hindu perspectives. All my interpretations are connected to the life at the Oratory.
3.2.4.
Intervention
Intervention is the 4th step in pastoral praxeology. After having observed, analyzed and
interpreted a practice in pastoral context, the intervention suggests concrete ways to bring changes in the practice. Taking into consideration the official position of the Church, I made a confrontation with the hypothesis of the transmission of Christian faith at Saint Joseph’s Oratory. I considered the ways in which the transmission is done, and the context of inter-religious expressions of faith. The intervention is pointed towards some practical and concrete suggestions for improving the pastoral life at the Oratory where there is sharing of sacred space.
3.2.5.
Prospective
Prospective is the last stage in my pastoral praxeological study and it retains certain questions as follows. What kind of reception one expects from the other actors who are concerned about the project? What are the consequences, results, limitations and strengths of the study for a short and
129 long term? If the study attained some of the intentions, dreams and results, what will be the milieu of the practice in ten-year time? I also responded to some questions concerning the theologian who has done the entire research in the field. Does the research make an impact on the practical theologian? How does the researcher see the milieu of practice? How does the researcher see the other actors in the milieu? How does the researcher intervene in the milieu? Pastoral praxeological study helped me to dialogue with the other, especially during the period of interviews. The process of dialogue continues during the intervention. I have no intention to impose my project study or the findings upon any person.386 My aim is to share my observations,
interpretations of the religious practices of Hindus at the Oratory to improve the pastoral contextual situation. The entire pastoral praxeological study made it clear to me that the intervention is not the first step to do if I want to improve the situation of a practice. It is important to go through the steps of observation, analysis and interpretation to reach the stage of intervention that would bring a change in the religious practices at the Oratory. The intervention is not only to change momentary small things but also to initiate a longer reflection process in the pastoral milieu. The entire process will be oriented towards the prospective for the future and continuity of the religious practices at the Oratory as a shared sacred space and the transmission of Christian faith.