May I Respectfully Disagree?
Throughout the year I am in many churches. In recent years I’ve noticed a bit of an emerging theme within the churches I’ve visited. I’ve heard it say that everyone is a pastor; everyone is a minister; everyone is a leader; everyone is a MISSIONARY; everyone is a deacon; everyone is an evangelist; everyone is an usher; everyone is a—you fill in the blank. Right at the start of “Who Needs Theology?” Grenz and Olson postulate their basic premise; that is that everyone is a theologian. May I respectfully disagree?
The authors begin by explaining that there are two kinds of theologians. The first is the kind that seeks to answer the questions of life (Worldviewish). This theologian is not necessarily Christian, but in a Woody Allen-esque way searches for answers to life and existence. The second is the type of theologian that seeks to answer life’s questions via the biblical narratives (Christian Theology). Grenz and Olson acknowledge that each is practiced with the same basic methodology but have a different outcome. The bridge connecting these two are the Bible narratives which reveal not only our search for God but God’s longing for a relationship with us. (P. 15-18) They then continue by delineating the six types of theology. They are folk, lay, ministerial, professional and academic—with folk and academic landing on opposite sides of the continuum. (P.26)
The chapters following are important in that they carry the premise forward. Not All Theologians are Equal—interestingly enough this chapter seems to make the case that not everyone is a theologian! According to the authors, some may think they are practicing sound theological reflection, but in fact, they are mere, “folk” theologians on one side of the spectrum or “academic” theologians on the other. Question: can a person who does not practice sound theology be considered a theologian?
The chapters Defining Theology, Defending Theology, Theology’s Tasks and Traditions, The Theologians Tools, Constructing Theology in Context, Bringing Theology to Life and An Invitation to Engage in Theology continue to define the theologian and their practice. The authors site the practicing theologian’s view of scripture, dogma, doctrines and belief, and the tools they use (History, Scripture, and Culture) as well as the practice of engaging in theological discussion.
Now to my point. This is an excellent book. It is well written, well received and highly regarded within the academic and church community. However, I struggle with the premise that everyone is a theologian. My disagreement with the authors’ premise is not with content but with terminology and to a certain extent application.
I do agree with the esteemed authors when they state that at the core of any theologian is their practice of reflection. A reflective Christian and practitioner reflect not only on the meaning of life but also reflect on God’s Word and how it “gives meaning and purpose to existence.” Reflective practitioners do not reflect in a vacuum but need others who are well trained and practice theological reflection. They need others who consider the Scriptures, history, and culture and are aware of the pitfalls and challenges of reflective practice. (P. 15-20) I also agree that the authors present sound advice for reflective theology or reflective practice and that it is important for every Christian to practice reflection within the context of Scripture, history, and culture. However, practicing in this way does not make one a theologian.
The biggest distinction between being a theologian and being a person who loves theology is that a theologian is ultimately responsible for her/his reflections within the larger community, either academic or the church as a whole. When they present their reflection they feel the heat or the affirmation from the larger community. This is a healthy mechanism. However, theological reflection developed and practiced only in a local setting quickly becomes personal dogma. It is that vacuum of which the authors speak.
And so, first, I am not big on titles of this nature within the local community of faith. They can cause confusion, misunderstanding, hurt feelings, power struggles and even church splits. As an example, I refer to the authors’ example, of the layperson (theologian) informing a pastoral staff member that the song “We’ve a Story to Tell to the Nations” has post-millennial overtones and should not have been sung by the congregation. In the example, the “theologian” was scolded by the staff member, “for ruining the ‘spirit of worship.’” (P. 30)
My first reaction was visceral as I remembered the “theologians” in the churches I pastored. I can still hear their blazing critiques of my sermons, based on their weekly reading of their theological perspective—Jason said we could talk about visceral! My second reaction is that the staff member was right, the layperson was so caught up in the “theology of the moment” that they did indeed miss the spirit of the moment.
Of course, the song has postmillennial overtones, but the bigger picture was the lost and dying without Christ. I cannot believe that that song leads anyone away from serving God any more than does the song “I Am a Friend of God!” They are both problematic in different ways, and yet the Church moves forward!
The great questions of life struggle to be summed up in neat little theological boxes. Let the congregation sing! And let them understand the witness of the Gospel to all the world is “the fact,” while pre, post, and amillennialism are still arguable—we won’t know until it happens.
God help us not to become critics of the minutiae while missing the larger picture—a world lost and without Christ. “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” (1 Corinthians 13:12)
About the Author
Jim Sabella
19 responses to “May I Respectfully Disagree?”
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Jim great overview of the book. I too struggled with the notion that “we are all theologians” for some of the same reasons you wrote about in this post. However, the distinctions they present in this book do make sense and reinforce the point that everyone is a theologian.
I was moved when I read “God help us not to become critics of the minutiae while missing the larger picture—a world lost and without Christ.” I read this as a prayer. For all of us. I wanted to add “Lord in your mercy. Hear our prayer!”
Thank you Christal for you addition. Amen!
“Question: can a person who does not practice sound theology be considered a theologian?”
“Titles….can cause confusion, misunderstanding, hurt feelings, power struggles and even church splits.”
Jim, I admit that I was so interested in how the authors presented their case that I forgot how this might look to the average churchgoer. I think you have brought up a really important point to think about.
We should be careful with labels. I guess I was just looking at it in the sense that folks shouldn’t be scared away from “doing theology”.
If they realize that reflecting on God and His works is important maybe they will engage in more of it! I’m all for that. It’s much better than spending their time watching TV!
I also agree with you – Let’s don’t lose the big picture. There is a world lost and without Christ. Christ is the center of our theology.
Thank you Mary, and I agree—
“If they realize that reflecting on God and His works is important maybe they will engage in more of it! I’m all for that. It’s much better than spending their time watching TV!”
Reflecting is so important in our relationship with God. Reflecting strengthens our faith during rough seasons. We look back in our past and remember how God has moved in other rough seasons in our lives. We seek the scripture to see how God worked it out for others. Those reflections assist us in knowing that the Scriptures are real and thereby encourages us to seek him more.
Thanks for reminding us about reflecting.
Thanks Lynda. Since I began this program I have been more and more aware of the importance of reflection. I can’t believe how much it has positively impacted my spiritual walk and ministry.
I don’t know about you, but I find myself buzzing through life so quickly that I can’t remember what day it is. Though I haven’t slowed down, ever since London and Oxford I have tried regularly practice reflecting on God’s word and the spiritual journey. It’s in those moments that I find strength and peace. Thanks again Lynda.
Nice summary Jim- I appreciated your perspective and aligned with your plea to stay on the main point…a lost world in need of Christ. Although I hear your disagreement with the author in that everyone is a theologian, I found it intriguing and comforting in being more inclusive with who gets to be a theologian in this otherwise historically exclusive profession. I did appreciate your point about there having to be informed theologians who can represent the community. This is what you would see in any profession- a trained professional who becomes the expert in that field. So just because you study about God doesn’t make you a theologian, just as much as studying psychology doesn’t make you a therapist. Excellent point and one I wish more churches were cognizant of.
Thanks Jennifer. The point you make that, “studying psychology doesn’t make you a therapist” is a good point. I don’t want to take the point too far—you also make a good point when you say: “I found it intriguing and comforting in being more inclusive with who gets to be a theologian in this otherwise historically exclusive profession.” Thanks again.
“God help us not to become critics of the minutiae while missing the larger picture”.
I’ll “hear, hear” you back on that one Jim, my Pentecostal partner.
I’ve had my fair share of amateur theologians sending me letters, emailing me, collaring me and calling met etc. to harangue me about their particular pet theological subject – splitting hairs and spitting feathers, while totally and utterly missing the point or the picture!
And I’m sure you keep all those “encouraging” notes to pull out when you start feeling like things are going too well? Ahh, the “joys” of ministry. 😉
Thanks Geoff! I’ve received more than my share of critiques. They tell me it builds character. I must have needed and still need a lot of character development!
Hmmm…. Jim, your post has given me some pause, because my ‘visceral’ reaction to the idea of everyone being a theologian was almost as strong as yours, but in the exact opposite direction.
I wonder if this issue that you raise – and the Geoff seconds – isn’t so much with everyone being a theologian, but with what type of theologian people choose to be.
With the ‘amateur’ theologians that you and Geoff mention, from my perspective, the issue isn’t with them being theologians – but with how they choose to apply the knowledge they have gained as theologians. Is it that too often people are striving to be professional or academic theologians instead of striving to be ministerial ones?
I guess my thought would be that the issue her is really with what titles we use – and maybe you do have a point here, if everyone in your congregation thinks a theologian is someone that sits on a college campus all day, disconnected from the world – then if you want to tell the church they are all theologians, it is going to require a lot of education.
The important point for me, that I affirm in the idea of everyone being a theologian, is that all of us are called to continue to learn and grow in discipleship and understanding of our faith.
Good post, Jim, made me think.
Thanks Chip. The challenges for me are really (1) the title/term theologian in this context and (2) the responsibility and accountability factor.
Just like I would not say that everyone is a pastor, I would say that everyone should work toward practicing some of the pastoral gifts. However, the practice does not make a pastor.
This is the point of responsibility and accountability. (I hope I can answer Katy’s question here) Practicing theology in a church setting, especially when the practice tries to “correct” a perceived error in the local church is problematic for me. The practicing theologian gets to go home and have dinner and watch the game and take a nap. They go to work on Monday and wait until next Sunday to deliver the next corrective theological blow, while the pastor has to deal with the repercussions sometimes for months or even years to come. In my mind, that’s what separates the pastor from the one who practices pastoral gifts, and theologian from the one who practices theology in a vacuum—especially to correct a perceived problem in a local setting. When a theologian espouses a premise, idea or theory, it is done in the view of the whole world. They are then responsible to a larger body for what they proposed. The body looks critically at the premise, using scripture, culture, and history. The community are ready to pounce at a moments notice 🙂 for any perceived or actual errors—in fact, it’s part of their job as theologians. The theologian does not go home, eat lunch, watch the game, or take a nap, but waits for the reaction of the whole community. Their reputation depends on it. They alone are responsible to the larger community for their premise and opinion. Does that make sense?
I think terminology would solve the point for me. Stu has helped here. “Every Christian is NOT a theologian, but every Christian SHOULD engage in theology. I think this is a workable and functional compromise.
Really enjoyed this. Thank you all!
“The biggest distinction between being a theologian and being a person who loves theology is that a theologian is ultimately responsible for her/his reflections within the larger community, either academic or the church as a whole. When they present their reflection they feel the heat or the affirmation from the larger community. This is a healthy mechanism. However, theological reflection developed and practiced only in a local setting quickly becomes personal dogma.”
This really is something I’d like to ponder more. Am I understanding you correctly– theologians’ reflection are evaluated within a community; non-theologians explore God personally/individually with no societal implications. Is that what you are suggesting?
If so, to some extent, I would like your hypothesis to be true. Yet I can’t help but think that way too many people posit their love of theology (what you’ve identified as non-theologians) publicly in social media, blogs, public journalism, etc. And therefore, present their conclusions to the larger community without necessarily being responsible for the outcomes (consequences). That type of poor theology, I believe, has been prevalent on the www recently.
Thanks Katy.
“Am I understanding you correctly– theologians’ reflection are evaluated within a community; non-theologians explore God personally/individually with no societal implications. Is that what you are suggesting?”
The distinction for me in this context is, that a theologian is responsible to the larger community for their practice. The non-theologian can say what they want when they want with no one—except possibly the pastor—giving critical attention to the thought, premise or correction. The theologian’s reputation is on the line, the non-theologian still get’s to go to work on Monday morning and not give it a second thought until they try to practice theology again next Sunday morning. I do think that Stu makes a good point. “Every Christian is NOT a theologian, but every Christian SHOULD engage in theology. I much prefer this over “everyone’s a theologian.”
Thanks for ruining the book for me.
I’m just kidding, but I did have to rethink the premise that “everyone is a theologian.”
I better paradigm might be this:
There are those who are especially gifted and effective in evangelism. You can look at this person and say he/she is an “evangelist.” It is clear.
For other Christians. you might not use that term. Yet, you can also proclaim that “every Christian should engage in evangelism.”
Maybe theology is the same way. “Every Christian is NOT a theologian, but every Christian SHOULD engage in theology.
Stu, thank you! You’ve made an excellent point: “Every Christian is NOT a theologian, but every Christian SHOULD engage in theology.” I agree!
Thank you for your well-reasoned post, Jim. I am of the opinion that everyone is a theologian to a certain extent but I completely understand your questions and concerns about what this label might say.
I think it goes back to your question: “Question: can a person who does not practice sound theology be considered a theologian?” My answer to this is a resounding yes! There are professional and academic theologians who make their living practicing and promulgating unsound theology. That doesn’t change the fact that they are theologians. I agree with the authors here in the same way I agree with the author of our book on critical thinking. There a levels of maturity and development all along the way of learning to be a good theologian and a good critical thinker. As ministerial or professional theologians, we carry a greater responsibility to work with those who rely on immature folk theology to help them see that their theology is reflected in their lives. If it is bad theology, it will show.
Kristin, good point: “There are professional and academic theologians who make their living practicing and promulgating unsound theology. That doesn’t change the fact that they are theologians.” I agree. It is the larger community or a part of it who has decided they do not practice sound theology. I think this is a key point. Thank you!