August 2017 Credo
It has become unquestioned wisdom these days to advocate that the study of theology at some level should be for every Christian inasmuch as it is practically achievable given her current commitments and stage of life. Whether it be full-time, part-time or occasional studies, Christians are encouraged to give as much of their time to learning about God as possible.
After all, since we have put in so much effort into our own secular studies—especially within an educationally intense system as Singapore’s—shouldn’t we be prepared to do the same and even more when it comes to learning about God?
The advent of the internet has also made theological knowledge much more accessible, either through prescribed courses of self-study or individual on-line modules.
I remember taking a correspondence course many years ago with an American seminary on the history of Western philosophy; the amount of time it took for my assignments to be sent in, marked and returned would simply be unacceptable in our digital age.
Alongside on-line modes of learning, Christians also enroll for classes in seminaries and other organizations. At Trinity Theological College, more and more participants are signing up for our night courses which are open to the Christian layperson. This means that there are people willing to trudge down to our campus after a hard day’s work, to sit and listen to a two-hour lecture till 9.30 pm once a week.
Why would anyone endure such “afflictions” for courses that do not add to their market value? The simple answer is that the pursuit of the knowledge of God is reward itself.
J. I. Packer, one of my former theology lecturers, has asserted that not only is the study of God reward in itself, it is the responsibility of every Christian to do so. Quoting Charles Spurgeon in his book, Knowing God, he writes that, “I believe it is equally true that the proper study of God’s elect is God, the proper study of a Christian is the Godhead” (p. 13).
Indeed, the fact that many Singaporean Christians are committed to learning more about their faith is something every theological educator should take delight in.
In this article, I do not intend to question the basic notion that theological studies of some form is for everyone. However, I do think that in view of the trend discussed above, that there is a need to highlight one particular area that some Christians unwittingly neglect. And that is the fundamental posture of learning theology.
Far too often, lecturers have encountered students who commenced their studies with a similar set of attitudes and values that they had subscribed to for their secular education. They aim for excellence, better results and higher grades.
Not only that, they thoroughly enjoy theological discussions and dissecting the latest scholarly debates, so much so that sometimes we worry if they have forgotten who they are talking about.
Personally, I have found it sometimes necessary to remind my first-year classes that the study of theology is different from any other field of inquiry. For we stand on holy ground when we talk about God, and there must be a certain humility and reverence in our attitude towards the subject since He far surpasses us.
The church father, Gregory of Nazianzus was once asked whether theology is for everyone. His answer, which may come as a surprise to us, was an emphatic No;
Discussion of theology is not for everyone….Nor, I would add, is it for every occasion, or every audience…It is not for all people, but only for those who have been tested and have found a sound footing in study, and, more importantly, have undergone, or at the very least are undergoing, purification of body and soul. For one who is not pure to lay hold of pure things is dangerous, just as it is for weak eyes to look at the sun’s brightness.
What is the right time? Whenever we are free from the mire and noise without, and our commanding faculty is not confused by illusory, wandering images, leading us, as it were, to mix fine script with ugly scrawling, or sweet-smelling scent with slime. We need actually “to be still” in order to know God, and when we receive the opportunity, “to judge uprightly” in theology.
(Theological Orations 27.3)
Christopher Beeley, in his book, Gregory of Nazianzus on the Trinity and the Knowledge of God (OUP, 2008) summarizes that for Gregory, while everyone has been called to know God, in reality perhaps only some will attain to this as there are other accompanying criteria, including most important of all, the purification of the Christian (pp. 67-68).
In contemporary terms, this purification refers to a radical change in one’s character and conduct so that one befits the privilege and responsibility of knowing God.
To purify oneself before learning about God is a practice that we seldom hear today, and therefore, Gregory’s words are a timely reminder to us—including educators—to be careful that greater theological literacy does not lead to the danger that Paul warned us about; for “knowledge puffeth up” (1 Cor 8:1).
While writing this article, I was perusing my autographed copy of Packer’s Knowing God, and found that he has included in his handwritten inscription a biblical reference that has been echoed by Gregory – Psalm 46. May we learn to be truly still in order to know that He is God (Ps 46:10).
Dr Tan Loe Joo is lecturer in systematic theology at Trinity Theological College.