What is theology and how can the task of doing theology be carried out in an appropriate way?

For many people, including myself, the understanding of faith in Jesus Christ as the unique Son of God,
who died for the sins of the world, who was raised to life and ascended to heaven, is that it is a gift,
received by the grace of God and by revelation1, that is the supernatural awareness of something
previously beyond knowledge. It could be argued, therefore, that by the same means the many expect
further understanding of the Christian faith, God and the world. In light of this view, serious theological
instruction can seem worldly, manmade and in opposition to faith and those who choose to study theology
or indeed endeavour to become “theologians” are seen to be rejecting their faith as revealed by God.
Therefore, due to a misunderstanding of theology, its purpose and its necessity, it is largely rejected out of
hand.

The root of these misconceptions is general ignorance to what theology is and who theologians are. Grenz
and Olson argue convincingly that everyone is a theologian, insomuch as every person asks questions,
albeit for some only of themselves, about life, existence, creation, meaning and purpose. This kind of
questioning ultimately leads to general questions about God. Defined by them as “worldviewish theology”,
this is not Christian theology but is theology2 all the same. Equally, they continue that all Christians are
Christian theologians as every Christian asks questions of God from their Christian understanding, however
limited that may be. The point of this argument is to destroy the “them and us” thinking of those opposed
to theological study.

However, even if the majority become convinced that all Christians are ultimately theologians, will that
negate the opposition to the formal study of theology itself? Perhaps not, whilst there is evidence of
‘Academic Theology’3 in many of the world’s universities, lectured and studied by unbelievers with their
own motto of ‘I will believe only what I can understand’4. This level of theology on Messrs. Grenz and
Olson’s spectrum of theological reflection is highly philosophical and has little to do with believers working
out their faith, or as the early theologian Anselm of Canterbury coined “fides quaerens intellectum”, “Faith
seeking understanding”5. It is with this statement in mind that we shall explore further the question, what
is theology?

As previously mentioned the Greek original of the English word says a lot about what theology is, however I
would broaden the definition to say that theology is the corporate discipline of examining Christian beliefs
as they are read in the Bible and taught by the church through the ages, in order to present a cogent
rationale to faith in God to a contemporary world. That there are elements to the outworking of
theological examination is obvious from the definition and I shall attempt to present these separately.
However, before doing so it is worth noting that theology is a means to an end; the end being the

1
Migliore, D., Faith seeking understanding, pp20-21
2
The English word theology is derived from the Greek theos (God) and logos (Reason, Thought or Wisdom), so is
literally “God-thought” or “Reasoning about God”. Grenz, S.J. and Olson, R.E., Who needs theology?, p14
3
Grenz, S.J. and Olson, R.E., Who needs theology?, p33
4
Grenz, S.J. and Olson, R.E., Who needs theology?, p33
5
Migliore, D., Faith seeking understanding, p2
presentation of a coherent foundational belief in Christ, which is culturally relevant. This part of theology is
defined as the ‘constructive task’, that is to build a framework which explains how the biblical narrative and
Christian experience describe God, his mission to the world, the world and the whole of life itself.6

So apart from the need to inform the world of a solid foundation to belief in God, is there any other reason
why theology is necessary? To answer this we need simply to look at the history of the church and enquire
as to why Christians throughout the ages have engaged in theology. Primarily, subsequent to the apostle’s
teachings to which we know the church devoted themselves (Acts 2:42), we see evidence in the New
Testament of the apostles defending that teaching against heresy. The letters to the Galatians and
Thessalonians contain examples of Paul correcting false teaching (Gal 3:1) and admonishing those who had
fallen into error (1 Thess. 4:13-18). More thoroughly we see John, exposing directly, those who would
pervert the gospel (1 John 2:26) and lead believers astray. Secondly, we find later examples of the church
restating what it believes, for example in the Nicene Creed, which was the result of a council of bishops
held in AD325 by the first Christian Emperor, Constantine, in order to defend the belief that Jesus is divine.7
Therefore, we see that theology has been necessary in order to protect the gospel and its adherents, the
church, from both heresy and apostasy8. So now that we have discovered that theology has its purpose,
how do we do theology?

As my definition suggests, theology is a corporate activity, so we might say that theology cannot be
appropriately done alone. This is a critical element to our understanding of what theology is in practise. If
regarding faith, an acquaintance of John Wesley famously said, "Sir, you wish to serve God and go to
heaven. Remember you cannot serve him alone; you must therefore find companions or make them; the
Bible knows nothing of solitary religion."9, then the same could be applied to the theological undertaking.
As we reflect upon theology being ‘faith seeking understanding’ we must acknowledge the corporate
nature of Christian faith, the greatest example of which is the Lord’s prayer (Matt 6:9-13) wherein no
individualism whatsoever is assumed. Therefore, having established that the exercise can only truly be
embarked upon together, let us look at the method by which theology is done.

The process of examining the beliefs that are held by Christians is termed the ‘critical task’10 and, as
mentioned, our primary source for these is the Bible. One reason for this is that the Bible is uniquely able
to give insight into both God’s revelation of himself and how those who received the revelation received it,
embodied it and articulated it, the three things that as contemporary Christians we must try to do daily. A
further reason is its universal acceptance by the church as the foundational faith writing. Consequently,

6
Grenz, S.J. and Olson, R.E., Who needs theology?, pp77-80
7
Grenz, S.J. and Olson, R.E., Who needs theology?, p74
8
For definitions and comparison between heresy and apostasy, see chapter ‘Distinctions’, Wilhelm, J., ‘Heresy’, in The
Catholic Encyclopaedia Vol. 7., (New York: Robert Appleton Company, 1910) Accessed at
http://www.newadvent.org/cathen/07256b.htm, 6th December 2009.
9
Anonymous, John Wesley the Methodist: A Plain Account of His Life and Work, (New York: Eaton & Mains, 1903), pp
64-65
10
Grenz, S.J. and Olson, R.E., Who needs theology?, pp70-77
the Bible is considered the “norming norm”11, that is it continues to instruct and inform Christians of the
self-disclosed revelation of God through Jesus and forms the standard basis of belief in him.

The second point of reference upon which a study of theology relies is the historical theological tradition of
the church. As we have seen, this began with the apostles and has not ceased to this day. By examining
the reasons for and the results of theological endeavour by our forefathers in faith, we are able to remain
true to the original teaching and understanding of Christianity. We will also be equipped to apply, in our
own generation, timeless truths which those before us would have battled to do in their day and age.
Literally, by standing on the shoulders of giants, we are able to see back in time to the very origins of our
faith and ahead to face the challenge which every contemporary culture poses.

It is to contemporary culture that theologians listen to complete the trialogue12, for as has already been
explained; if theology is not culturally relevant then its task is unfinished and its overall message lost. This
includes taking seriously contemporary learning and advancements in thought. However, that is not to say
that we endanger faith with a culturally acceptable message, devoid of its beauty and power. Moreover, by
elevating Scripture above tradition and tradition above culture, we are able to give correct emphasis and
influence to that which is unchanging whilst appreciating the unique time and place in which God has set
his people13.

11
Grenz, S.J. and Olson, R.E., Who needs theology?, pp92-95
12
Interplay of the three theological ‘tools’, Grenz S.J. and Olson R.E., Who Needs Theology? p92
13
Grenz S.J. and Olson R.E., Who Needs Theology? pp98-102