WHAT IS THEOLOGY, THE CONCEPT OF THEOLOGY IN DIFFERENT ERAS
Contents
INTRODUCTION
The
discuss of what is theology, and how it is to be done is of great importance in
this our modern era. The situation confronting the theologian has changed
enormously. The whole social order in relation to which his works is being
rapidly transformed. The philosophy with which he must keep some sort of
adjustment is in transition. There are many new sciences, some of which
radically affect his work. And the material in his own proper field has greatly
increased. Thus, it is necessary, that modern theologians re-examine the nature
of theology and how it is to be done.[1] In this paper we shall
discuss the concept of theology in different eras with some prominent
theologians in mind, after which we shall focus on the primary material, “what
is theology” by Lyman.
CHURCH FATHERS ERA
Theology
is not a scriptural term; it does not appear in either the old testament or the
new testament. The term was introduced and legitimized in the Christian context
by Origen and by clement of Alexandria, who is considered by some authors to be
the founder of theology. [2]
[3]
Though
no uniform, general definition of theology existed for the Greek patristics.
The church fathers didn’t actually take theology to mean a particular subject,
which can be taught and studied. The fathers were united in their view that
theology is the organized exposition of the Christian doctrine, but they
expressed their approach to it differently. A sharp contrast to Clement’s discursive
definitions of theology, for example, is Evagrius Ponticus’s famous affirmation
that theology is prayer. [4]
[5] This remark makes the
invaluable point that truth, which is a subject of a theologian’s inquiry, is
accessible only through personal participation in this truth through prayer.
St. Gregory the theologian (Nazianzus) is of the view that the necessary
condition to be a theologian is to live an ascetic life, to be virtuous and go
through moral purificaation.[6] More categorically,
theology is not possible without purification: the reference to this dimension
of theology can be found in the new testament: “blessed are the pure in heart,
for they shall see God” (Matt. 5:8).[7]
According
to St Maximus, theology is the last and the highest “stage” of spiritual
development in man. when the intellect practices the virtues correctly, it
advances in moral understanding. When it practices contemplation, it advances in
spiritual knowledge… finally, the intellect is granted the grace of theology
when, carried on wings of love beyond these two former stages, it is taken up
into God and with the help of the Holy Spirit discerns-as far as this is
possible for the human intellect the qualities of God. [8] [9]
MEDIEVAL ERA
Theology
in the medieval era was loosely defined as the systematic study of God’s
self-revelation in Jesus Christ and of the human experience, understanding,
knowledge, and reception of this revelation, and in particular of how Christian
disciples are expected to live their lives. In his cur Deus Homo? (1097) St. Anselm
(d. 1109) offered what became the classical definition of theology: fides quaerens Intellectum (faith
seeking understanding). What is noticeable in Anselms’s definition is that for
him theology is an intellectual activity, practiced by a person of faith with
the desired outcome of a greater wisdom or deeper understanding and it presumed
both an encounter with objective truth and coherence.[10]
In
the writings of St Augustine it takes the form, “I believe in order that I may
understand.” According to Augustine, knowledge of God not only presupposes
faith, but faith also restlessly seeks deeper
understanding.[11]
Modern Era
Maude
Petre defined a modernist as one who believes in the “possibility of a
synthesis between the essential truth of his religion and the essential truth
of modernity.[12]
Von Hiigel views modernism as the attempt to express the “old Faith” in modern
terms.[13]
Karl
Rahner, a modern theologian, conceives theology as “the conscious and
methodological explanation and explication of the divine
revelation received and grasped Faith.[14]
Bonaventure
adopted a logical rather than an exegetical or expository model, which did not
result in the formal definition of theology as a discipline, a science among
the other sciences and standing in clear relation to them. Rather, Bonaventure
chose to argue that all of the arts served theology as in some sense their
source and, when rightly understood, could all be trace retraced to their
theological origins. [15]
Lyman Concept Of Theology
Eugene
W. Lyman gave some principles which he termed “Assured results of modern theology”.
This assured results of modern theology in their bearing on the theologian's
task he believe must be able to place the recognition that theology is
relatively distinct from religion, and subordinate to it, and that it has
religion as its immediate object.[16]
The
first principle sets aside, on the one hand, dogmatic theology and
scholasticism, and, on the other, natural theology and rationalism. It requires
that all dogmas be studied and estimated in their relation to the life of
religion as it has manifested itself in history and in personal experience. It
demands that, so far as theology seeks support in philosophy, there should be
first a mutual recognition of religion as an integral factor in human
experience. Vital religion, as it is to be found in the great religious
personalities and literatures, as it underlies forms of worship, institutions,
and creeds, as it influences character and the movements of society, and as it
speaks in the common human heart-this, before all else, is now acknowledged to be
the concern of the modern theologian[17]
The
second principle he mentioned, requires that in investigating religion in
general, and Christianity in particular, the historical method be used without
limitation or reserve. while the first principle emphasizes religion as a
relatively independent, integral factor in human experience, the second
principle searches for continuity in the manifestations of religion, and for
the interaction between religion and the other sides of human life. And the two
principles together lead us to interpret religion as standing in an organic
relation-as both means and end-to the rest of experience.
The
third principle he stated, that in Christianity religion and morality are
intimately united, and that hence the prime means for the interpretation of
Christianity is to be found in its relation to moral and social life.[18]
With
the above, Lyman defined theology as the intellectual interpretation of
religion in its development and in its relation to the rest of life; and
Christian theology as the intellectual interpretation of Christianity in its
development, with prime reference to moral and social life.[19]
There
is, nevertheless, a definite function for systematic theology, which springs
directly from the idea of theology in general. Systematic theology is concerned
with the further development of religion. The history of religion occupies
itself with the past only. Its material is spread out before it. That with
which it has to do will never change. The psychology of religion also is
occupied with the past, and-perhaps it will be claimed-with the present. But it
must limit itself to actually existing religion. It cannot go beyond the facts.
Systematic theology has to do with the further development of religion, or with
religious progress. It is concerned with the point of transition from the
present to the future. Its distinctive sphere of operation is the birth and
unfolding of religious life. It exists for the sake of influencing this birth
and unfolding. Systematic theology could not maintain itself except as men conceive
that religion needs guidance, and that the most thorough interpretation of
religion possible should be made to contribute to its guidance. Lyman defined
systematic theology, then, as the intellectual interpretation of religion with
direct reference to its further development, and to the development of life
through religion. Christian theology, accordingly, will be the intellectual
interpretation of Christianity in its relation to moral and social life for the
sake of their mutual further development.[20]
Does systematic theology apply
scientific method?
Bernoulli
is of the view that systematic theology cannot apply scientific method in its
method of enquiry. He affirms, on the contrary, that only historical theology
is scientific. For scientific theology must regard its work as an end in
itself. It must seek the truth only and cannot be subordinate to any churchly
interest.[21]
Historical theology has maintained such an attitude since its beginning with
Hegel. That philosopher's point of view in treating religion was non-churchly;
and the historical study of religion which received its original impulse from
him has become more and more conscious of its non-churchly, purely scientific
character down to the present time. In short, theology as a science is history.
This theology should be taught.[22]
Lyman
held that there is another reason why the conception under discussion requires
that the task of the systematic theologian be regarded as a scientific one.
Historical theology has already shown an enormous fruitfulness. The past
development of religion is being most successfully investigated by scientific
methods. The results attained, and the method by which they are attained,
therefore, have most direct significance for systematic theology, if its
concern is with the further development of religion. The systematic theologian,
it is true, in fulfilling his task, has much else to consider besides the
history of religion. The new needs of the present must be estimated. Truth from
related departments of experience must be weighed. And there is still the greater
task of divining modes of truth which shall forecast, for some little way, the
future unfolding of religious life. But for all this work it is precisely the
history of religion which furnishes a stable basis. History is the laboratory
in which spiritual truth finds its testing. And it is the science of the
history of religion, together with that of the psychology of religion, which
both makes possible and requires the scientific method in systematic theology.[23]
The
more common way, in recent years, of vindicating the scientific character of
systematic theology, and of securing it at the same time a special field, is to
define it as a normative science. Historical science deals with facts.
Normative sciences deal with values. As a normative science, systematic
theology would determine the great values of the Christian religion, and with
these as norms would test and organize the various forms of thought and life.
In this way a very sharp distinction is secured between systematic theology and
the history of religion. Historical study, it is held, should not be biased by
any reference to ultimate values, and theology as a normative science need not
be trammelled by the inquiry how the values with which it deals first.[24]
The
task of theology then, as already brought out, is the scientific effort for
Christianity's further development. The progress of missions, and the general
increase of international relations, have brought Christianity into direct
interaction with other faiths. The attitude which Christianity takes to these
other faiths has a decisive bearing on the question of its further development.[25]
CONCLUSION
systematic
theology is a science, just as a normative science. It deals with the values of
Christianity and its further development, this theology should be done in
seminaries alone. According to Lyman, Historical theology is an aspect of
theology that is non-churchly, This type of theology should be done in
universities.
REFERENCE
Alexel
V. Nesteruk, Light From The East:
Theology, Science And The Easterm Orthodox Tradition. (Minneapolis:
Fortress press. 2003). Pg 41-42
Philip
A. Egan, Philosophy And Catholic
Theology: A Primer, by. (Minnesota: Liturgical press Collegeville) Pg 38
American
Journal Of Theology And Philosophy, Volume 11, Page 119.
Daniel
L. Migliore, Faith Seeking Understaning:
An Introduction To Christian Theology. (Michigan Uk: WM.B. Eerdmans
publishing co., 2004) Pg 2.
Eugene W. Lyman, What Is Theology ? The Essential Nature Of
The Theologian's Task'. The American Journal Of Theology, Volume Xvii July
1913 Number 3, pg 329
Evagruis
Ponticus on prayer, pg 61
Gregory
the theologian (Nazianzus) Orations
27.3, 28.1
Helen
Dwight Reid Education, BEST SELLERS VOL. 44. 1984.
Karl
Rahner, “Theology,” Encyclopedia Of
Theology: The Concise Sacramentum Mundi, (New York: Seabury Press, 1975)
1678.
Maximus
the confessor, Four Hundred texts on love.
2.26
Richard
A. Muller, Post Reformation Reformed
Dogmatics: Prolegomena.
Other Consulted Materials
Christianity and
education: shaping christain thinking in context. Ed. By david Emmanuel Singh,
Bernard C. Farr 2011, regnum international.
History
of theology ii : the middle ages edited by angelo di berardino, Giulio
D’onofrio, basil studer. Liturgical press. 2008, collegevile Minnesota pg326
The vocation
of Anglcan theology: sources and essays. Scm press. 2014 golden lane, London pg
5
[1] Eugene W. Lyman, What Is Theology ? The Essential Nature Of
The Theologian's Task'. The American Journal Of Theology, Volume Xvii July
1913 Number 3, pg 329
[2]
Alexel V. Nesteruk, Light From The
East: Theology, Science And The Easterm Orthodox Tradition. (Minneapolis: Fortress
press. 2003). Pg 41-42
[3] Danielou, Gospel Message and Hellenistic Culture, pg. 308
[4]
Alexel V. Nesteruk, Light From The
East: Theology, Science And The Easterm Orthodox Tradition. (Minneapolis:
Fortress press. 2003). Pg 41-42
[5] Evagruis Ponticus on prayer, pg 61
[6] Gregory the theologian (Nazianzus)
Orations 27.3, 28.1
[8]
Alexel V. Nesteruk, Light From The
East: Theology, Science And The Easterm Orthodox Tradition. (Minneapolis:
Fortress press. 2003). Pg 41-42
[9] Maximus the confessor, Four Hundred texts on love. 2.26
[10]
Philip A. Egan, Philosophy And
Catholic Theology: A Primer, by. (Minnesota: Liturgical press Collegeville)
Pg 38
[11] Daniel L. Migliore, Faith Seeking Understaning: An Introduction
To Christian Theology. (Michigan Uk: WM.B. Eerdmans publishing co., 2004)
Pg 2.
[12] Helen Dwight Reid Education, BEST
SELLERS VOL. 44. 1984.
[13] American Journal Of Theology And
Philosophy, Volume 11, Page 119.
[14] Karl Rahner, “Theology,” Encyclopedia Of Theology: The Concise Sacramentum Mundi,
(New York: Seabury Press, 1975) 1678.
[15] Richard A. Muller, Post Reformation Reformed Dogmatics:
Prolegomena.
[16] Eugene W. Lyman, What Is Theology ? The Essential Nature Of
The Theologian's Task'. The American Journal Of Theology, Volume Xvii July
1913 Number 3, pg 330
[17] Eugene W. Lyman, What Is Theology ? The Essential Nature Of
The Theologian's Task'. The American Journal Of Theology, Volume Xvii July
1913 Number 3, pg 330-331
[18] Ibid. 331
[19] Eugene W. Lyman, What Is Theology ? The Essential Nature Of
The Theologian's Task'. The American Journal Of Theology, Volume Xvii July
1913 Number 3, pg 332
[20] Ibid., pg 333-334
[21] Ibid. 334-335
[22] Ibid., pg 335
[23] Ibid., pg 336-337
[24] Ibid., pg 337
[25] Ibid., pg 340
Comments
Post a Comment