Considering theological students and pastors are the primary audience of Themelios (though scholars read it as well), I make no apologies in returning to some elementary A, B, Cs of approaching theological study and offering a few observations.1 These observations should be obvious, but as I know in my own life, they are often assumed and easily forgotten. Perhaps you are looking at doing some formal theological study and have providentially stumbled upon this editorial. Perhaps you are currently engaged in formal theological study and weren’t able to do the preparation you wanted to. Perhaps you know of people in your life and ministry who are thinking of theological study. Hopefully, we recognize that, informally at least, all Christian disciples are constantly involved in theological learning and teaching.There are a number of recommended texts and ‘classics’ when it comes to approaching theological study. We all have our favourites, of course, so forgive me if I don’t mention yours. Top of my pile, and top for many others, is Helmut Thielicke’s 1962 address, A Little Exercise for Young Theologians.2 Yes, it is little but it packs an almighty punch. Assuming the place and privilege of theological study, Thielicke focuses on the pathology, perils and pitfalls of what he calls ‘theological puberty’3 particularly in the local church. The chapter titles say is all: ‘The Shock of Infatuation with Theological Concepts’; ‘Pathology of the Young Theologian’s Conceit’; ‘The Hazard of the Aesthetic’; and ‘The Study of Dogmatics with Prayer’. Often Thielicke is both comical and cutting. For example,

There is a hiatus between the arena of the young theologian’s actual spiritual growth and what he already knows intellectually about this arena. So to speak, he has been fitted, like a country boy, with breeches that are too big, into which he must still grow up in the same way that one who is to be confirmed must also still grow into the long trousers of the Catechism. Meanwhile, they hang loosely around his body, and this ludicrous sight of course is not beautiful.4

The result is that the student lives ‘second hand’ and ‘lapses into an illegitimate identification’5 with the mature theologian. This demands the community around the student to wait patiently for the adolescent to move into adulthood, and Thielicke adds a bold and, one might even say, brutal application: ‘During the period when the voice is changing we do not sing, and during this formative period in the life of the theological student he does not preach.’6

Then there is the vanity and ‘gnostic pride’7 in the young theologian, where truth and love are not combined:

Truth seduces us very easily into a kind of joy of possession: I have comprehended this and that, learned that, understood it. Knowledge is power. I am therefore more than the other man who does not know this and that. I have greater possibilities and also great temptations. Anyone who deals with the truth—as we theologians certainly do—succumbs all too easily to the psychology of the possessor. But love is the opposite of the will to possess. It is self-giving. It boasteth not itself, but humbleth itself.8

And in possession of this truth, he despises—of course, in the most sublime way—the people who as simple Christians pray to this Saviour of sinners…. This disdain is a real spiritual disease. It lies in the conflict of truth and love. This conflict is precisely the disease of theologians.9

Elsewhere, and I note it here because it seems to be at best unfashionable and at worst a dying discipline, Thielicke gives an apology for the ‘lofty and difficult’ art of dogmatics.10 True dogmatics doesn’t just ‘rehash’ Reformation and orthodox texts: ‘Living dogmatics never allows its problems to be self-originated as by a virgin birth, but it is always being fertilized achieving its productive impulse through the questions of the time. It exists in living tension.’11 Great stuff. In the UK cars must be tested each year to make sure they pass road safety and environmental considerations. It’s called an MOT.12 For pastors and teachers, reading Thielicke’s Little Exercise should be our annual and mandatory MOT, and if we can’t pass it, we need to make some urgent repairs.

Inspired by Thielicke, and written as something of an update, is Kelly Kapic’s 2012, A Little Book for New Theologians.13 Kapic has refined this material over many years of teaching doctrine at Covenant College. What is distinctive about this introduction is that Kapic captures some of the best and most quotable statements on the study of theology across church history, while saying something fresh himself with chapters on ‘Suffering, Justice and Knowing God’ and ‘Tradition and Community’.14 Spoiler alert—I particularly appreciated his definition of theology which closes the book and sums up the themes he covers throughout:

In its most fundamental form, Christian theology is an active response to the revelation of God in Jesus Christ, whereby the believer, in the power of the Holy Spirit, subordinate to the testimonies of the prophets and apostles as recorded in the Scriptures and in communion with the saints, wrestles with and rests in the mysteries of God, his work and his world.15

Herman Witsius’s older work On the Character of a True Theologian (written in 1675) focuses on the portrayal of the theologian as student, teacher and human being: ‘For no one teaches well unless he has first learned well; no one learns well unless he learns in order to teach. And both learning and teaching are vain and unprofitable unless accompanied by practice.’16 There are two features of this short work to which I have been particularly drawn. The first is his lovely definition of a theologian:

By a theologian, I mean one who, imbued with a substantial knowledge of divine things derived from the teaching of God himself, declares and extols, not in words only, but by the whole course of his life, the wonderful excellencies of God and thus lives entirely for his glory.17

He who is a student in this heavenly school not only knows and believes, but has also sensible experience of, the forgiveness of sins and the privilege of adoption and intimate communion with God and the grace of the indwelling Spirit and the hidden manna and the sweet love of Christ—the earnest and pledge, in short, of perfect happiness.18

Second, he insists that ‘a true theologian is a humble disciple of the Scriptures’19:

Whatever is not drawn from the Scriptures, whatever is not built upon them, whatever does not exactly accord with them—however much it may recommend itself by assuming the guise of superior wisdom or be upheld by ancient tradition, by the consent of the learned, or by dint of plausible arguments—is vain, futile, in short, a mere falsehood. To THE LAW AND TO THE TESTIMONY: if they speak not according to this word, it is because there is no light in them. Let the theologian be ravished with these heavenly oracles—let him be occupied with them day and night, let him meditate in them, let him live in them, let him draw his wisdom from them, let him compare all his thoughts with them, let him embrace nothing in religion which he does not find there.20

However, this affirmation of sola scriptura is not to be regarded as nuda scriptura. ‘I am not, however, to be regarded as wishing our theologian to throw aside the commentaries of erudite men, that he may learn from himself—that is, from presumption, the very worst of teachers, all the while retaining the Scriptures, whose words, ill understood, may serve as a screen to his errors.’21

These works by Thielicke, Kapic and Witsius are well worth the small investment in money and time for big reward. They are all short reads but vitally act as rudders as one begins navigating the endless ocean of theological study. There are other works worth mentioning. B. B. Warfield’s ‘The Religious Life of Theological Students’ is another classic dealing with the false dichotomy set up between being learned or godly.22 For those aspiring for a professional career as a theologian, Kevin Vanhoozer’s ‘Letter to an Aspiring Theologian’ is salutary.23 The late Mike Ovey’s 2008 GAFCON addresses in Jerusalem on the ‘how’ and ‘what’ of theological education are quite dazzling.24 Keith E. Johnson’s Theology as Discipleship argues precisely that, ‘Theological learning is pursued rightly when it occurs within the context of a life of discipleship, because the practices of discipleship enable and enrich our pursuit of theological knowledge.’25 In How to Stay Christian in Seminary, David Mathis & Jonathan Parnell’s pithy conclusion is that ‘the key to staying Christian in seminary, and in every season and avenue of life, is being one.’26 Finally, and at the much more practical and mundane end, is H. Daniel Zacharias and Benjamin K. Forrest’s Surviving and Thriving in Seminary, which, as well as covering preparation of mind and heart, also deals with managing time and energy, and study skills and tools.27 A neat little one-stop-shop.28

Any contributions I add now are footnotes to the above, but there are a few observations I would like to make particularly for those embarking on theological study with a view to being called to some form of leadership in the local church. In our desire to study theology as defined above, and to become theologians as characterised above, I realise I have not commented upon the mode of theological study which is best suited to these ends. I recognise that people have strong opinions. Here, and frustratingly for some, I am going to sit on the fence. Whether it’s residential, in-context, mixed-mode, full-time or part time, I’ve been involved with all of these modes over the last twenty years and they all have their merits and demerits, which means that at the moment I think this varied economy of modes of provision is to be welcomed. A little late to the party, I’ve recently finished Justo L. González’s 2015 The History of Theological Education, which has been revealing in giving a historical horizon to this ongoing debate and is well worth reading and reflecting upon.29 In general, González does a very good descriptive job, and while towards the end of the book his own preferences start to peep through, his starting premises on which the book is built are worth restating. First, ‘theological education is part of the essence of the church’, ‘an act of devotion and obedience to God’ and communally ‘for the benefit of others’.30 Second, ‘traditional’ theological education is in a state of crisis. Third, ‘lay’ theological education is not in crisis. Finally, ‘the study of the history of theological education—particularly of theological education in the wider sense—is one of the best tools we can use for guidance into the future’.31 Wherever you place yourself on the subject of mode, I trust the following are relevant to all.

First, the New Testament descriptions of the pastor/teacher/leader show the privilege and responsibility of such a calling. They are the gift of Jesus to his Church (Eph 4:11–13)32; they are stewards of the mysteries of God (1 Cor 4:1). They are those who have the Word of God applied in their lives: in their lifestyle, in their thinking and in their teaching (Titus 1:6–10). Any appropriate theological study must be about formation and the cultivation of character, conviction, competence and chemistry, and this must be done in close partnership with the churches who not only know (or should know) their student best, but who have pastoral oversight and authority over them. Ecclesiological differences notwithstanding, theological training providers have to see themselves as supporting the local church in its training of its people.

Second, any theological learning and teaching must have the aim of making us, by the work of the Spirit, more like the Lord Jesus, and giving us a bigger—not smaller—view of God and his Word, than on day one of our study. ‘He must increase, but I must decrease’ (John 3:30). Remember Lucy’s return to Narnia in Prince Caspian:

‘Aslan,’ said Lucy, ‘you’re bigger.’

‘That is because you are older, little one,’ answered he.

‘Not because you are?’

‘I am not. But every year you grow, you will find me bigger.’33

When it comes to our stewarding of the mysteries of God, we should shudder at the thought of ever thinking, ‘I’ve got this or that doctrine,’ or ‘I’ve mastered this or that biblical book’. Yes, we are to correctly handle the word of truth (2 Tim 2:15), but handling is not taming. Consequently, any appropriate theological study must inculcate the conviction that we will always be students and life-long learners, and that while our formal studies may come to an end, we will always want to be, indeed need to be growing theologically with appropriate time and resources given to that end. In my experience there needs to be a culture shift among church leaders and their churches to see this as a given and not a luxury. It’s understandable but worrying when students I have taught previously come back to a study day and at the end say something like ‘thanks for that, you could have been saying anything, it’s just good to get my brain switched on.’34

Third, as I’ve mentioned in a previous Themelios column, the approach of multiperspectivalism might be helpful in a curriculum.35 We should be looking for theological education with clear confessional boundaries which keep to the pattern of sound teaching and guard the good deposit, but which allows for inquisitiveness and creativity within those boundaries. Such an education also exposes students to other perspectives—biblical, sub-biblical and non-biblical—within a safe environment. We need to do this for a number of reasons in terms of discipleship, ethics, apologetics and mission. We will learn here that error is parasitic on the truth, and that in theological debates, we can preempt others’ strong points. Moreover, when it comes to ‘parts’ and departments of the theological curriculum, while not advocating a disciplinary mess, there will always be something to learn from other disciplinary perspectives. There needs to be a recognition within and between theological and even ‘non-theological’ disciplines of the other’s existence and perspective as we come to all sit under the normative authority of God’s Word. We need the freedom to experiment and be creative as we design our seminary curricula and assessments. In addition, we should be looking for teachers who are interested in Christian pedagogy—what it means to teach Christianly. David Smith’s On Christian Teaching needs to be read and digested by all theological teachers.36 Finally, the cultural context in which we learn and teach cannot be ignored. In my late modern and post-Christian setting, more than ever before any theological training has to elevate and integrate missiological concerns and insights.37

Fourth, if theology and theological learning is best done in community, then we need to develop self-awareness and emotional intelligence. On the one hand you are unique in terms of your experiences, social situation, character and academic ability.38 Learn about yourself. Do you lean towards perfectionism? How will you address this? Are you a procrastinator? How will you address that? Are you a procrastinating perfectionist? (Seek help!) When is your optimal time for work? In discussions do you understate and inevitably have to proffer more, or do you overstate and then have to rapidly backtrack? All these things are worth reflecting upon and working through now, as they will be relevant in later ministry.

In life we often find comparison sites helpful (British readers know that ‘Go Compare!’ is a particularly annoying catchphrase for one such site). In theological training, while emulation has its place, comparison is a killer. Don’t compare! If only.…‘If only I had her capacity for work’, ‘If only I could think on my feet like him’, ‘If only I didn’t have kids’, ‘If only I wasn’t married.’ God has made you, remade you in Christ, and placed you where he has placed you sometimes with responsibilities that need attending to alongside your study, responsibilities which some others don’t have. The question is how you may learn and grow to be Christ’s gift for his church. I remember listening to a recording of a preaching workshop that Tim Keller gave at a seminary in the US within the last ten years.39 The last session is a Q&A where Keller interacts with a member of the teaching staff who is wanting to know the secret of Keller being able to read so much and synthesise so well. What are his tips and tricks? Basically, after some toing and froing, Keller states, without hubris, that he can just do it and some other people can’t. And that’s right. Thank God for the gifts and graces of others and for your own, and go about your business for that audience of One.

Now, if we don’t do this, and continue to compare, comparison leads to insecurity of which theological students are particularly prone. In his address to first year students, a former colleague of mine used to note the awkward transition of students from being the vaunted and pedestalled ‘gifted’ individuals in their own churches, to now being thrown together with a whole load of other vaunted and pedestalled ‘gifted’ individuals. Not only are you no longer the hub and centre of attention, but there are always those who appear to be more gifted than you. Moreover, my colleague also noted that in the ‘body’ language of the New Testament, theological training often gathers together a lot of the same body part in one place: a room full of feet can be quite smelly. In my experience, such insecurity can manifest itself in ungodly ways particularly in terms of an unhealthy and dangerous competitive spirit. I think men are particularly susceptible to this (although women are not immune). I have called this R. S. S: Rutting Stag Syndrome. And the best tactic in coming into contact with a rutting stag? Well, as Dorothy Ireland of the British Deer Society advises (or doesn’t), ‘If you are attacked, climbing a tree is your best bet … because if he’s decided to go for you, he’ll go for you. Run and he’ll chase; curl up and he’ll attack you on the ground. I’m afraid the only real answer is not to be there.’40

Fifth, and once again given a communal setting, not only do we need self-awareness but others-awareness. Understand that how you hear and how you are heard is important and affected by cultural, ethnic, class and gender factors. Remember that everyone has an ethne, not just a minority. Diversity is enriching but also challenging and uncomfortable. We need to learn to be great listeners. Who’s in your community of study? While you will quickly form friendships, you may not know what people have experienced or are struggling with. It can be very easy to assume that a learning community is quite monocultural, because you don’t know what’s under the surface. You will be discussing pastoral issues (and classrooms are like laboratories), and you will need to remember that there will be people in the room for whom these are not theological or theoretical discussions but sources of personal pain. Consider the sensitivity with which you would want your own struggle/besetting sin handled, and assume there is someone listening who needs that consideration. I would be particularly careful with humour for precisely the same reasons. Jokes can be very isolating when poorly aimed. Banter can include but can also exclude and so calls for wisdom. Once again, recommended reading for all students should be C. S Lewis’s ‘The Inner Ring’41 and more obviously the apostle’s words: ‘in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others’ (Phil 2:3–4).

Sixth, continue to be involved in a local church. Of course, formal theological study is a particular and often unusual time of life and so make sure you are getting the most out of it, which might mean some self-discipline from you and particularly those employing you, if you are in an in-context setting which combines working for a church and studying. The relationship, trust, commitment and communication between the student, the local church, and the training provider is vitally important. Maximise this season and remember the long game. The dividends in the long run will be worth it. As another former colleague used to say, ‘learn WISNIFG—‘when I say “no” I feel good.’ But remember that while you’re placed in a church, that family needs your presence and service, even if you’re just a guest in their home for a few weeks or months. If you are in a mode of training where you are placed in a church, then don’t treat it as a tick-box exercise to fulfil the minimum requirements to pass a course. Get involved—love your adopted church family, turn up, serve, don’t do less than a normal church member with a full-time job would do.

Finally, develop and invest in friendships and connections that will serve you for a lifetime of ministry. Whatever your mode of study, the cultivation and curation of relationships within a student cohort is possible and necessary. It’s a crazy world out there, ministry is a privilege but hard, and to persevere for the long haul, we need each other to help us point to Christ. Over the years you’ll discover that sometimes you’ll rely on your friends, and sometimes they’ll rely on you. See them as a gift from the Lord, and I hope and pray, by that time, theological puberty will be over, your trousers will fit, and the climbing of trees will not be necessary.