Theology as a Craft
I am reprinting a series of brief posts on the nature of theology from my old blog Levellers. After I reprint each post, I’ll make an index page and put the series up on my page of “popular posts and series.” (The series was popular on my old blog, anyway, and I’m trying to make sure that former readers can still find material they liked on this blog, Pilgrim Pathways.)
What IS ‘theology?”
Different definitions of theology lead to different methods/approaches of “doing theology.” I propose the definition given by the late Baptist theologian of the “[b]aptist Vision,” i.e., the constitutive vision of the Believers’ Churches, James Wm. McClendon, Jr. (1924-2000). Theology, McClendon said, is “the discovery, understanding or interpretation, and transformation of the convictions of a convictional community, including the discovery and critical revision of their relation to one another and to whatever else there is.” He intended this definition to be broad enough to encompass the theologies of other world religions and of philosophical substitutes for religion, such as Marxism, socio-biology, etc. If the “convictional community” in question is the Christian Church, then theology is the discovery, understanding or interpretation, and transformation of the convictions of the Christian Church, including the discovery and critical revision of disciples’ relation(s) to one another, to the Triune GOD, and to the rest of Creation.” (My adaptation.)
Certain things follow from such a definition: i. Theology is pluralistic; done in different, even rival, camps. There is struggle in theology–the struggle for truth. This sometimes involves struggle against the perceived errors of others. Because Christ prayed that the Church would enjoy the same unity that he enjoys with the Father, striving for ecumenical reconciliation in the fractured Church is mandatory. But all the ecumenical good will in the world cannot disguise the fact that theologians (and churches) disagree and that some of these disagreements are sharp and deep. Another way to say this is that theology is contextual –related to differing church traditions (e.g., Eastern Orthodox, Roman Catholic, Protestant, “baptist,” etc.), differing eras, differing cultural contexts.
ii. Theology is narrative based, construing the lived experience of the convictional community by means of Scripture. There are, of course, different readings of Scripture: A 12th C. Franciscan “take” on the biblical narrative differs from a 17th C. Jesuit take on the same narrative–but they are both much closer than either is to the “take” of a 16th C. Dutch Mennonite, of 19th C. antebellum African-American Christians in the U.S. South, of a WWI-era Pentecostal, of a Peruvian “base community” in the 1970s, of a Reformed “take” in South Africa during the “Boer War” resistance to British rule, of an African Christian response to both the British and Afrikaaner readings, etc.
iii. Theology is rational. Some (Schleiermacher, Barth) have called theology a “science,” and in the broadest sense of the term, this is true. But because in English “science” is understood after the model of the natural sciences, McClendon suggests (and I agree) that it is less confusing to call theology a discipline that is to display the rationality appropriate to its metier, just as the disciplines of art, law, and medicine display their own particular rationalities. Thus, like these other cases, theology is a practice, a craft, that is rooted in the other practices (e.g., mission, evangelism, worship, communal prayer, preaching, hospitality to the poor and the stranger, life together in the Body, nonviolent service to the neighbor, nonviolent encounter/witness with the enemy, etc.) of the Church. The theologian must likewise be rooted in these practices, in a particular Christian community, even if s/he is employed by a secular or pluralist university.
iv. This leads us to the fact that theology is self-involving. Possibly in rare circumstances a Christian theologian could write a Muslim or Jewish or Buddhist theology (Hans Küng has attempted this regarding Judaism and Islam) or some non-Christian could undertake to write a Christian theology. But these would be exceptions that prove the rule. In convictional work, self-involvement is the rule, exceptions must be explained case-by-case. (This is NOT to say that Christian theologians should not be in dialogue with non-Christian movements. The missionary nature of the Church means that, in each context, theologians will dialogue with major forces and thought-forms in their cultural context. But the theologian does not attempt to adopt a “neutral” or “detached” observer frame. S/he is not an anthropologist.)
I. Is this a good way to understand theology? Why or why not?
II. What does the practice of theology look like when understood this way?
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