Academic theology is dry, irrelevant to the rhythms of everyday life, and even potentially detrimental for those seeking to pursue a life of deep discipleship. These kinds of charges might strike some as strange, but in the first chapter of Theology as Discipleship, Keith L. Johnson notes that, unfortunately, they are surprisingly common in the contemporary Church. “In fact, many smart and faithful Christians cringe when they hear the word theology due to the negative connotations the discipline carries” (p.20).
For Johnson, the fact that these charges are plausible in the eyes of so many suggests that, sadly, a perceived divide has developed between the world of academic theology and the everyday practices of Christian life (p.11). He acknowledges that:
It is possible for a Christian to participate in the church for years and never engage in disciplined theological thinking about core Christian doctrines or the history of the church’s debates about them. It is also possible for academic theologians to devote their entire careers to the discipline and never be asked to translate or apply the content of their scholarship to the concrete realities that shape the daily life of the church. (p.12)
In the Gospel of John, Jesus makes a pretty astonishing claim: “If you believed Moses, you would believe me, for he wrote about me” (5:46, NRSV). Similarly, Luke remarks in his account of Jesus’ conversation with the two disciples on the road to Emmaus that “he [Jesus] interpreted to them the things about himself in all the scriptures” (24:27, NRSV).
In one way or another, this claim that the events of Jesus’ life, death, and resurrection took place “according to the scriptures” sits at the heart of the Christian confession. But what does it mean to say that Moses wrote about Jesus? In the modern era, these sorts of claims have fallen on rather hard times. In the introduction of Echoes of Scripture in the Gospels, Richard B. Hays brings up the German scholar Udo Schnelle, who brushes aside the possibility of doing “biblical theology” because “the Old Testament is silent about Jesus Christ” (p.3). Hays suggests that the writers of the New Testament would be surprised to learn this. For them, Christ’s resurrection provided the integrative “hermeneutical clue” that allowed them to reread Israel’s Scriptures with fresh eyes and find Jesus prefigured in them (p.3). Hays explains that one of the goals of his book is to offer: Continue reading
It was the 2nd century church father Tertullian who asked, “What does Athens have to do with Jerusalem?” Readers coming to Kevin Vanhoozer’s dense and immensely rewarding The Drama of Doctrine might initially voice a similar question: “What does Broadway have to do with Jerusalem?” In other words, what does the church have to learn about its task from the theater? I believe that Vanhoozer’s reply would likely be something along the lines of, “Actually, more than you might think.”
The core of Vanhoozer’s proposal consists in a series of striking theatrical metaphors for theology, Scripture, interpretation, the Church, and even the pastor (p.xii). For him, these metaphors are appropriate because the world of “faith seeking understanding” is itself dramatic. He explains, “At the heart of Christianity lies a series of divine words and divine acts that culminate in Jesus Christ… The gospel—God’s self-giving in his Son through the Spirit—is intrinsically dramatic” (p.17). As a theological metaphor, the theater can also help show “how we come to know things not simply by beholding and contemplating them but by indwelling and participating in them” (p.79). Continue reading