Everand Logo

Welcome to Everand!

  • Discover millions of ebooks, audiobooks, and so much more with a free trial

    Only €10,99/month after trial. Cancel anytime.

    A Down and Dirty Guide to Theology
    A Down and Dirty Guide to Theology
    A Down and Dirty Guide to Theology
    Ebook189 pages1 hour

    A Down and Dirty Guide to Theology

    By Donald K. McKim

    2/5

    ()

    Read preview

    About this ebook

    This brief, humorous introduction to theology by noted educator and author Don McKim will provide seminarians, college students, and general readers with a fun way to learn the basics. The book covers the key movements, thinkers, definitions, and questions of theology in a lighthearted way. Includes illustrations by Ron Hill.
    LanguageEnglish
    PublisherWestminster John Knox Press
    Release dateJul 11, 2011
    ISBN9781611641226
    A Down and Dirty Guide to Theology
    Author

    Donald K. McKim

    Donald K. McKim is former Academic Dean and Professor of Theology at Memphis Theological Seminary. He is author or editor of numerous books, including Moments with Martin Luther; Dictionary of Major Biblical Interpreters; The Westminster Handbook to Reformed Theology; and the Encyclopedia of the Reformed Faith.

    Read more from Donald K. Mc Kim

    Related to A Down and Dirty Guide to Theology

    Related ebooks

    Christianity For You

    View More
    View More

    Related podcast episodes

    Related categories

    Reviews for A Down and Dirty Guide to Theology

    2/5

    1 rating0 reviews

    What did you think?

    Tap to rate

    Review must be at least 10 words

      Book preview

      A Down and Dirty Guide to Theology - Donald K. McKim

      I. WHAT’S IT ALL ABOUT?

      1. WHAT IS THEOLOGY?

      Theology is the study of God. It comes from two Greek words: theos, God, and logos, study of. As biology is the study of bios (life), psychology is the study of the psyche, and zoology is the study of zoos—make that animals—so theology is the study of God.

      That’s a tall order, isn’t it? When we think about such a thing, a number of questions arise: Is there a God? How is this God to be known? Is this a God who is active in human history and human lives?

      The subject (or object) of theology makes it unique. Like any other discipline, theology should be studied by using the methods that are appropriate to what is being studied. We use experiments and laboratories to study chemistry, for example. But how to study theology? How do you find a way to study God—an idea or, perhaps, a person, who by definition is beyond all human apprehension or thought?

      In the Christian tradition, the living God is understood as the one to whom theology looks. We are dealing with a living being. This is a God who speaks, who acts, who is personal, and who is over and beyond all humans in greatness and power. Studying a God like this is a daunting but potentially wonderful task.

      One of my favorite definitions of theology comes from the old-time Puritan theologian William Perkins (1558–1602). He wrote that theologie is the science of living blessedly for ever. Blessed life arises from the knowledge of God.* Christians maintain that our best life possible is one that is lived in relationship with the living God. The blessed life is based on the knowledge of God. It is this knowledge that theology helps to provide.

      * William Perkins, A Golden Chaine, in The Workes of William Perkins, 3 vols. (Cambridge: John Legate, 1616–1618), I:11.

      2. GOALS OF THEOLOGY

      The study of theology is approached in many ways. If you read books written by contemporary theologians, you will find that they are concerned with a wide range of topics. They approach their theological work with a variety of methods. They have different presuppositions in their work. There is not one single theology that unites all theologians or Christian believers.

      For Christian theologians, the goals of theology can emerge in different ways, with individual theologians placing emphases in different places. But in a broad sense, Christian theologians—or Christians who are seeking to learn more about God—have three important focuses or goals for theological study. These are set forth by Geoffrey Wainwright, a British Methodist theologian:

      •   Worship. Theology conveys a Christian vision of God—who God is and what God has done. Worship is the place in which that vision comes to a sharp focus, a concentrated expression, and it is here that the vision has often been found to be at its most appealing. The theologian’s thinking therefore properly draws on the worship of the Christian community and is in duty bound to contribute to it.*

      •   Doctrine. A goal of theology is the coherent intellectual expression of the Christian vision.† This leads the theologian to express views about the church’s worship and theological language while also being concerned to communicate Christian teachings or doctrines to those who do not yet believe the Christian message or share the Christian vision.

      •   Life. The theologian is concerned with the world God loves and seeks to communicate the Christian vision within the lives of everyday people. The Christian theologian proposes to the Christian community the most effective ways of allowing its vision to illuminate and transform reality to the advantage of all humanity.*

      Those who study Christian theology as theologians will continually be involved in these three goals, in various dimensions and in a variety of ways. They may do this as professional theologians, in different contexts, or simply as members of a Christian church who are seeking to grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Pet. 3:18). These goals form the web in which our Christian lives are lived out. The study of theology leads us to attend to them all and to commit ourselves as Christian theologians to communicating our theological understandings.

      * Geoffrey Wainwright, Doxology: The Praise of God in Worship, Doctrine, and Life (New York: Oxford University Press, 1980), 3.

      † Ibid.

      * Ibid., 4.

      3. THEOLOGY: THE JOYFUL SCIENCE

      Make a joyful noise to the Lord, all the earth (Ps. 100:1). So begins one of the most well-known psalms.

      When we think of what this means, we usually think of worship. In corporate worship, the Christian community gathers to sing praises, to glorify, to make a joyful noise to the Lord, the God of the Scriptures who has called the community of faith together.

      But what if there are other ways of expressing and entering into joy? What if doing theology is one of these ways? What if theology is a joyful science?

      This was what the theologian Karl Barth believed. He said theology is a peculiarly beautiful science. Indeed, we can confidently say that it is the most beautiful of all the sciences. Barth believed that the theologian who does not find joy in theological work is not a theologian at all.* Theology is a singularly beautiful and joyful science, so that it is only willingly and cheerfully or not at all that we can be theologians.†

      Why is theology so beautiful? Theology is beautiful because the subject and the object of theology is the living God. The God we encounter in the Bible, who has been revealed supremely in Jesus Christ, is the God to whom the whole earth should make a joyful noise. This God radiates joy. This God is beautiful. This God is the God of glory, and, says Barth, it is a glory that awakens joy, and is itself joyful.‡

      In our worship, in our theology, in all we are and do, we are invited to share in this glory of God, to participate in the life of God, and to be in relationship with God in Jesus Christ. This is the Christian message. At the birth of Jesus Christ, the angels brought good news of great joy for all the people (Luke 2:10). The earth shares in the glory of God in Jesus Christ; theologians share in the glory of God in Jesus Christ—and this means joy!

      Theologians have the inestimable privilege—by God’s grace and the deepest pleasure—to be able to study, contemplate, live, and enjoy the great glory of God, as God is revealed to us in the Scriptures and in Jesus Christ. This is the greatest joy imaginable. It is the most wonderful life imaginable—to be able to know the great God of glory: The heavens are telling the glory of God; and the firmament proclaims his handiwork (Ps. 19:1). In God’s presence there is fullness of joy (Ps. 16:11).

      Theology is the joyful science because it has to do with God. This is the God who is good and whose steadfast love endures forever (Ps. 100:5). No wonder the psalmist could also exclaim, O come, let us sing to the Lord; let us make a joyful noise to the rock of our salvation (Ps. 95:1). We sing and worship and pray and serve and do theology to the good God who is our exceeding joy (Ps. 43:4).

      * Karl Barth, Church Dogmatics, II/1, ed. G. W. Bromiley and T. F. Torrance (Edinburgh: T. & T. Clark, 1964), 656.

      † Karl Barth, Church Dogmatics, IV/3, ed. G. W. Bromiley and T. F. Torrance (Edinburgh: T. & T. Clark, 1992), 881.

      ‡ Barth, CD II/1, 655.

      II. THEOLOGIANS

      4. WHO IS A THEOLOGIAN?

      If theology is the study of God, then anyone who says something about God is a theologian. We can’t escape it. From a prayer we pray, to a conversation we have, to speaking the name of God casually or in a curse—all of these are ways of mentioning or recognizing God. Thus, they make the one who is focusing on God a theologian.

      The dictionary defines a theologian as a specialist in theology. This is true in the more precise sense. But insofar as any of us—no matter who we are—has something to say about God, something to ask about God, something to claim about God, we are being theologians.

      If the Bible is right and the Christian church is right that God is a living God, then any statements about this God involve us in some kind of relationship with God. We may praise God, or love God, or complain to God, or curse God, or even deny God’s existence. But in any and all these activities, we are still dealing with God in some way. If there is a God, and that God is a living God, then all our statements and all our feelings and all our sense of who we are draws us into a relationship with this God in some form or fashion.

      If this is so, then the next questions will be these: Who is this God? What is God like? How do we know God? What kind of relationship might we have with God? These are the questions that the study of theology deals with when it is carried out by scholars and in Christian churches. Will we be self-conscious theologians, or will we be unreflective theologians? Will we seek ways to find out more about this God? Or will we live life as one darn thing after another, never

      Enjoying the preview?
      Page 1 of 1