Theology in the Church III

"On the other hand, in the West since the Enlightenment the theological enterprise has generally been hived off to academic institutions with no connection to the church. The study of theology and the Bible has been centered in universities. The high priests of Western Christianity, especially of evangelicalism , have been scholars. By virtue of their setting in a secular environment, the Bible and Christian theology have been approached in a manner unsuited to their own intrinsic nature. God gave the Scriptures to the church. The Bible is the church's book. While its humanity justifies its being studied according to all the academic tools available, when the essential ecclesial base that God intended for it has been abandoned in the course of such study, it should be of little surprise if the results are not noticeably conducive to faith and discipleship." [from Robert Letham's Through Western Eyes]

"I know a lot of theologians, and I don't know one who wants to hide theology under a bushel. No, they want to let it shine. But far too often, the best theology is hidden under a bushel of academic jargon and myriad footnotes. Such is the life of many a professor." [Tony Jones]

"My final and most important thanks are extended to my wife Diane. She constantly reminds me that biblical scholarship is a 'noisy gong and clanging cymbal' if the church of Christ is not edified." [Tom Schreiner's Interpreting the Pauline Epistles, 12] Thanks Diane.

Theology in the Church II

"Theology is the task of the local church. . . . Theology is also the task of the church because the only theology that matters and is worthy of the name is practical theology. Theology is the stuff of life. . . . The supposed medieval concern about the number of angels on a pinhead may illustrate all that is silly about 'professional' theology, but a cursory glance at even some evangelical theological journals reveals contemporary discussions that are no less obscure. They may sound scholarly and impressive, but they is [sic] fundamentally sterile and too often irrelevant. Their irrelevance is compounded when the discourses are not driven by a desire to live life to the glory of God. Theology must be in the service of the church and its mission. . . . A significant part of the problem behind academic theology and biblical scholarship is the way in which it is, all too often, self-referential. Professional theologians often write about and for other professional theologians. . . . If the theologian's 'home' is academia, then approval from other 'family' members will be important. This can be painfully illustrated by the lives of former evangelicals who pursued academic careers with noble ambitions, yet sadly ended up a considerable distance from their evangelical roots. Theology does share certain conventions with of the academic disciplines. But if the primary 'home' of theology is the believing community, it will more likely be earthed in life and will more likely remain evangelical. . . . If true theology is the fruit of engagement with the Bible set in the context of the local church, then much of what passes for theology is not theology at all. Why do we allow such people to set the agenda?" [From Total Church, 155-56, 160-61]

"In the early twenty-first century, when many pastors have abdicated their responsibilities as theologians, and many theologians do their work in a way that is lost on the people of God, we need to recover Edwards' model of Christian ministry. Most of the best theologians in the history of the church were parish pastors. Obviously, however, this is not the case today. Is it any wonder, then, that many struggle to think about their daily lives theologically, and often fail to understand the basics of the faith? I want to be realistic here. A certain amount of specialization is inevitable in complex, market-driven economies. And the specialization of roles within God's kingdom can enhance our Christian ministries. But when our pastors spend the bulk of their time on organizational matters, and professors spend the bulk of their time on intramural academics, no one is left to do the crucial work of shaping God's people with the Word. Perhaps our pastors and professors, Christian activists and thinkers, need to collaborate more regularly in ministry. Perhaps the laity need to give their pastors time to think and write--for their local congregations and the larger kingdom of God." [Doug Sweeney in Jonathan Edwards and the Ministry of the Word: A Model of Faith and Thought]

Theology in the Church I

The Fathers argue that biblical interpretation is an ecclesiastical activity to be practiced in the church and for the church within the context of prayer and worship (9). . . . Neither Athanasius nor Gregory envisioned exegesis or theology as the academic activity of biblical scholars or theologians divorced from the life of the church or personal spiritual formation. Rather, the fathers believed, the best exegesis occurs within the community of the church (42). . . . The fathers were serious theologians, but their primary vocation was as pastors within the church. Many were leading bishops. Their theology and exegesis possesses a marked pastoral emphasis and concern and is immensely practical. . . . As shepherds of the church they theologized, prayed and preached with the needs and concerns of the church at heart. . . . theology was not seen as a profession or occupation in the first millennium. It was seen more as a concomitant of pastoral care (54-55). . . . Exegesis and theological exploration have become technical skills often practiced in separation from the life of the Christian community and the history of that community's reading of Scripture over the centuries (72) . . . . Patristic exegetes conducted their work in the church for the church, an idea foreign to many modern scholars who conduct their work in the academy and largely for the academy (195). [From Christopher Hall's Reading Scripture with the Church Fathers]

"Suffice it to say that the academy is not the only setting for the study of Scripture. Scripture qua Scripture--as opposed to merely being the literature of ancient Israel together with some early Christian writings--finds its most appropriate home in the church as the people of God in the context of the worship of God." [Graham Cole in He Who Gives Life, 110]

"Only pray that our life may be ordered to the advantage of our soul."
--Basil the Great

Quotes on Prayer

"Prayer is the breath of the new creature." (Richard Baxter)

"What a man is alone on his knees before God, that he is, and no more." (Robert Murray M'Cheyne)

"I believe that prayer is the measure of the man, spiritually, in a way that nothing else is, so that how we pray is as important a question as we can ever face." (J.I. Packer)

"What we actually do reflects our highest priorities." (D.A. Carson)

"Why is it that such authentic spirituality is lacking in our time, particularly among those set apart for gospel ministry? Other than those found within the pages of Scripture and Christian biography, most of us would sadly acknowledge that we have known few pastoral leaders whose practice of ministry could be defined, at least in part, by a vibrant and thoroughgoing experience of prayer. Such a disturbing observation, however, cannot be the sole consequence of neglect on the part of those who occupy pastoral office. Rarely, if ever, does a pastoral job description articulate the congregation's expectation that the practice of prayer be among the primary expressions of pastoral ministry. Rather than expecting a priest-prophet whose primary concern is to develop a life of prayer among the people of God, the tacit implication is that a pastor will be hired to serve as the moral errand-boy of the congregation, performing those good deeds the parishioners deem appropriate but have little time to undertake. Seminaries, as well, have done little to convince theological students of the primacy of prayer in relation to pastoral ministry. though privileged to enjoy nearly ten years of theological education, I cannot recall any intentional contribution made toward my understanding of prayer as a principal expression of pastoral labors." (Joel Beeke)

DeYoung on Calvin

As you probably know, yesterday was John Calvin's 500th birthday. In light of this, Kevin DeYoung wrote an excellent post called, "Withering and the Word." It is really worth reading. Here is an excerpt:

"Calvin’s confidence was in the Word of God, and that’s why his theology and vision of the world continues to capture the minds and hearts of people in the 21st century. That’s why five hundred years later we remember his birth. That’s why Calvin the preacher and expositor has millions more spiritual children than Erasmus the scholar and hermeneutical skeptic. Strive for relevance in your day, and you’ll may make a difference for a few years. Anchor yourself in what is eternal and you may influence the world for another five centuries.I’m all for young people dreaming big dreams. Go out and change the world. Make a difference. Discover a cure for cancer. Write a best-selling novel. Become president. But remember, your “glory” (and mine) will not last. Your great accomplishments will fall away–either in your lifetime, or in a generation, or at the end of all things.No one will care about your GPA and SAT scores in ten years. If you win a state championship, you’ll be forgotten the next year you don’t. Your beauty will get wrinkles and trim figure plump. Write a great book and it will gather dust in a library some day. Have a big famous church, it won’t last forever. Be an important person in your field, you still be unknown to over 6 billion people in the world. Build an amazing house, it will crumble some day, if it doesn’t go into foreclosure first. All of our achievements and successes are destined to be like dead grass and faded flowers.But...the word of our God stands forever. . . . So try thinking a few less original thoughts and people just might find you relevant in 500 years."

The Pastorals

I try to occasionally read through the Pastoral Epistles (1 & 2 Timothy & Titus). Every time, it is refreshing and convicting. That's the beauty of God's Word. It never gets old, and the Holy Spirit continually opens your eyes to new insights that you glanced over before. Yesterday I read through them and thought I'd post some things that stood out this time:

• Being a godly father and husband is bound up with being a faithful elder (1 Tim 3.4, 15, Titus 1.7)
• We are to work hard and struggle because we have set our hope on the living God (1 Tim 4.10)
• We should put our religion into practice by caring for our family and paying them back for how they have cared for us (1 Tim 5.4)
• If we don't care for our family, we have denied the faith and our worse than unbelievers (1 Tim 5.8)
• Paul was not opposed to wine (1 Tim 5.23). This week I read Chrysostom call those who insist on total abstinence from alcohol "simpler brothers" who fail to see that wine is God's creation and it is only immoderate indulgence that is condemned in Scripture.
• We should live obedient lives so that the name of God and the apostolic teaching will not be slandered (1 Tim 6.1)
• There is great gain in godliness with contentment. We came here and will leave with nothing. Greed (which is idolatry) leads to temptation, a snare, foolish and harmful desire, ruin, destruction, and many griefs (1 Tim 6.6-10)
• God's people need to continually be reminded of 'these things' (2 Tim 2.14)
• Paul charges Timothy to preach the Word because Christ is coming to judge (2 Tim 4.1-2). This should shape the content and nature of sermons.
• God's people should long for his appearing (2 Tim 4.8)
• Truth that is true leads to godliness (Titus 1.1)
• Always be gentle to all people (Titus 3.2)
• We are not saved by the deeds we do but because of God's mercy (Titus 3.5)
• A divisive person should be warned twice then avoided (Titus 3.10)
• We should be devoted to good deeds, meet needs, and not live unproductive lives (Titus 3.14)
• Self-discipline and self-control is very important (2 Tim 1.7, Titus 1,8, 2.2, 2.6)

Words of Life

Timothy Ward's new book, "Words of Life," is a helpful little book on the doctrine of Scripture. Ward did his dissertation under Vanhoozer, who writes of the book: "I have been on the lookout for a compelling and contemporary treatment of the nature and authority of Scripture for years. I ask of every promising new title, 'Are you the one who is to come, or shall I look for another?' Ward's book may be the one." Here is an interview with Ward about the book. Somewhat tied to the previous post, I thought these comments were thought-provoking:

"It is the speech acts of Scripture (its units of meaning: sentences, paragraphs and books) that have their origin in divine authorship, because authors primarily author speech acts. The individual words are inspired (spoken out by God) to the extent that they come together to express these speech acts. . . . Yet if we keep in mind that the focus of the Holy Spirit's act of inspiration was the speech acts, then we can be confident that these have been accurately translated, whatever questions there may be about the translation of individual words from one language to another. It is this observation that points to the virtues of what are normally called 'dynamic equivalence' translations of the Bible, such as the New International family of versions. They are based on the quite correct notion that the basic unit of meaning is the speech act (such as the sentence or phrase), and that this, rather than the individual word, is the unit the translator needs to concentrate on reproducing in the receptor language." (86, 90-91)

Any thoughts?