The Role of Theological Education – Hearing Voices

Detail - Glory of the New Born Christ in prese...
Detail – Glory of the New Born Christ in presence of God Father and the Holy Spirit (Annakirche, Vienna) Adam and Eva are represented bellow Jesus-Christ Ceiling painting made by Daniel Gran (1694-1757). Post-processing: perspective and fade correction. (Photo credit: Wikipedia)

]] writes,

If we are utterly dependent upon the power and presence of God for our life in the Church, what should we be training our ministers to do in seminaries? It follows that the primary task of a seminary should be to teach ministers about the various means handed on to us by the Church of knowing God…Theology courses should be intellectual and prayerful engagement with God’s self-revelation as disclosed in Christ, Scripture, and tradition.

Church Coffee: Church Decline, the Holy Spirit, and Theological Education.

This post is more about theological education. I don’t disagree with Watson but I am going to use this post as a jumping off point for something that has been in the back of my mind for a bit.

Often times I read of the West’s descent into a secular society. I don’t see that. Perhaps I am more optimistic than most, but I see rather a pluralistic society where we will begin to see people opening yearning for something more divine in their lives. In the end of Christendom, I see the beginning of Christianity. To that end, I would like to see seminaries teach ministers, and sometimes reteach ministers, to speak to the theology latent in the ongoing tradition — our culture.

As a Christian, I believe the Holy Spirit charts our course. As a Wesleyan, I believe the Spirit is latent in society, leading us all towards God and to a greater truth in God (John 16). This is why atheism doesn’t worry me — not nearly as much as fundamentalism. Because this, I think, is our course correction, especially in the West. To this, I add that our culture is not as secular, because of the guiding of the Spirit, we’d like to believe (especially when bad things happen). I believe our society is seeking their own conversation with God and about God.

This is why we see the rise of “pop culture and theology” books (Dr. Who and Theology, etc…). Because theology and philosophy is in the culture. Cultural theology is the language our society uses to seek God. The same was true in Clement of Alexandria and Irenaeus’s day when they began to reach out to the society they were a part of to draft again the narrative of Christ. They used the language, and places of worship, of the pagans and others to teach Rome about Jesus. This is, speaking as a Christian, why we have John 1.1– 18. The Logos, as Justin Martyr puts it, was present long before the Incarnation and is what draws all truth seekers to God. Knowing our society and culture, our times and seasons, is a way Christians since the very beginning have come to know God and invited others along the way to experience the divine they partially knew in the fulness of Christ. God is not just found in Scripture and Tradition, but so too the natural world.

I have found more theology in pop songs than most contemporary Christian songs. For instance, the group fun. displays a wonderful concept of God:

I’ve tried to nail down the exact lyrics of Some Nights but cannot. Some read it as “But I still wake up, I still see your ghost/Oh, Lord, I’m still not sure what I stand for” while others read it as “But I still wake up, I still see your gospel/Oh, Lord, I’m still not sure what I stand for.”

But, then there is this one:

I happen to stumble upon a chapel last night.
And I can’t help but back up when I think of what happens inside.
I got friends locked in boxes (That’s no way to live).
What you’re callin’ a sin isn’t up to them.
After all (after all), I thought we were all your children.

You and I both know what that particular “sin” is and we also know what the boxes refer to. Those boxes are for both of us, by the way. There are more songs. In The Script’s Hall of Fame being a “preacher” is recommended. We seem to stumble over such a recommendation in the Church.

Science Fiction, of all places, is riddled with the hope of something beyond us. Perhaps this is just our social myths and the way they are used to attract viewers. In that attraction, however, I believe there is a message of hope, that religion is not dead, that faith is not absurd, that God is very much a force wrestling still yet with our society and our times wrestling with God.

I agree with Watson when he writes, “Theology courses should be intellectual and prayerful engagement with God’s self-revelation as disclosed in Christ, Scripture, and tradition.” However, I think theological education should make practical use of philosophy as well. The Logos, after all, is a heady philosophical concept. When we understand not just what we the Church has said in the past, but learn to hear the longing in our society today, through their language — and we learn to hear that language without condemnation — then we may see the Church once more serve society. This does not require us to change our foundation, only to rediscover again how our ancient forebearers theologized. They didn’t simply do it with the voices of the past, but so too the voices they heard around them.

Finally, from my friend St. Augustine,

For as he is better off who knows how to possess a tree, and return thanks to Thee for the use thereof, although he know not how many cubits high it is, or how wide it spreads, than he that can measure it, and count all its boughs, and neither owns it, nor knows or loves its Creator.

With better theological education, and a better understanding of the theology in our society and culture, we can help others grow their trees.

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3 Replies to “The Role of Theological Education – Hearing Voices”

  1. Joel, thanks for this thoughtful post. I appreciate the way you have added to my ideas, and challenged some of them as well. I hope readers will give some serious thought to what you’ve written here.

  2. The biggest mistake the modern Christianity made, perhaps even neocardinal sin, was in allowing the church to be prostituted for mammon and politics. By allowing the religion to become a marionette for deep pockets, some of whom seldom actually darken the church house door, the religion sold its soul for a pot of pottage. The result was hookers in pulpits. Not surprising, therefore, people fled because they were not being fed. Now, having made a pact with the devil, the post-modern church finds itself in the unenviable position of trying to buy back its eternal soul – but at what price?
    In large measure, the appeal of the current Roman pontiff results from his coming as close as major Christian personality in the early 21st century to confessing the sins of the church. Yet, the vestments of the papacy are hindering his efforts. Protestantism is even more divided, confused, oblivious. Meanwhile, the independent, fundamental, premillennial purveyors of bullwah continue to wallow in a theological hog pin of their own creation. In so doing, they have become little more than an entertaining sideshow in the carnival of Christianity.
    Whether the Christian church will be able to regain respectability without a purifying trial by fire remains to be seen. For it no only remains a house divided, like the foolish woman in Proverbs 14:1, it seems determined to pull its house down with its own hands.

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