Think of it as a Christmas present from the Presbyterian Record to you – an opportunity to spend 2009 with two eminent Presbyterians, one a philosopher, the other a theologian, discussing some interesting questions like Who is God?
Rev. Dr. Joseph McLelland is professor emeritus of McGill University, Montreal, and Presbyterian College, author of many books, an esteemed teacher and a past moderator of the church. On alternate months, starting in January, he will present a series of articles on How To Study Religion, touching upon the essential questions about faith, and with primers on major world religions.
Rev. Dr. John Vissers is principal of Presbyterian College, formerly senior minister at Knox Spadina, Toronto and author of The Neo-Orthodox Theology of W.W. Bryden. On alternate months, starting in February, he will present a series of articles on the basic tenets of our reformed Christian faith. (He will also be participating in the ongoing Calvin series that began this summer in the Record.)
This series on religion and theology grows out of seminars both have done for the laity. Additional resources will be available online to encourage private or group study within your congregation.
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How to Study Religion
By Joseph McLelland
The idea of “studying religion” has come of age – we're now being asked to include it as a regular school subject. On campus, students may skip church (organized religion) but they fill university courses on religion. Religious Studies is a subject here to stay.
Religion suffers from both friends and enemies. The friends object you can't “study” religion at all; it's a private matter of faith. This prevents discussion and debate, even between religions, not to mention the constraints on witnessing. On the other hand, its critics claim that religion is so loaded you can't be objective or rational about it. Both sides have a point – we answer by distinguishing “faith” and “tradition” – the first has a certain privacy that must be acknowledged, while the second is in the public domain. History and society are so tied up with religion that it is escapism to hide behind the difficulties facing this subject. To study world religions, to learn about the great traditions that shape millions of lives, to recognize the role of religion in history – this is surely a pressing concern for all, and a necessary study whether in church or school.
Where to begin? To think something through is a sort of mental game that must follow the rules of logic or common sense. First: is the very word “religion” a good one to describe what we're after? It comes from the Latin meaning, “to bind back,” and so isn't helpful when we think of the richness of faith or spirituality. In fact the names given to world religions don't help either: “Christians” were called that by their enemies (Acts 11:26); they were rather “those who followed Christ's way.” Similarly, “Hinduism” and “Buddhism” are names given by Western academics. The best term for any religion is in fact The Way, since this is what they all claim to be: a path or journey. We learn from those Masters of the Way, who sought to understand their faith, who even laid down their lives as witnesses. They are the best authorities for the decisive role religion has played in the human drama. And they come in strange and surprising shapes, as we will see.
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Theology is Faith Asking Questions
By John Vissers
The most interesting definition of theology I've ever heard was delivered by a Quaker writer, Elton Trueblood, at a lecture in a Toronto church more than 30 years ago. “Theology,” he said, “is your dogmatism chasing my catechism.”
This is, sadly, too often true. And it's why we often try to avoid theology, even in the church. Theology conjures up visions of angry and anxious people arguing about arcane points of doctrine. “Doctrine divides,” we're told, “while love unites.” Better to focus on love for sure.
In its most basic sense, however, theology simply means thinking (logos) about God (theos). But within that simple statement lie at least a thousand questions. Whose God? What or where is God? Can we know God? What has God been up to? Can God really be studied? The Holy One, after all, can't be Googled and downloaded to an iPod.
If, and when, you ask such questions, you are doing theology. Theology is not about the business of setting forth eternal truths once for all time. It is, in the words of one theologian, faith seeking understanding, faith venturing forth to inquire, faith daring to ask questions.
In short, theology invites us to examine what we believe. If, as the philosophers say, an unexamined life is not worth living, then an unexamined faith may not be worth believing. Theology, therefore, does not shrink from asking hard questions about the Bible, the Christian tradition, and the way life is today.
That being said, we note that Christians do theology from a particular faith perspective. We begin, unapologetically, with the assumption that God is before we are, and that God has been revealed decisively in the crucified and risen Messiah named Jesus.
From there, we try to sort out what may be appropriate and adequate for Jesus followers among the many options available for belief today. For example, what should we think about the new atheism, religious pluralism, or the emergent church?
But let's be clear: this kind of theology, rightly understood, is not just faith seeking understanding, as if clear-headed thinking is enough. It is faith seeking wisdom, faith longing for transformation, faith willing to make decisions, faith eager to engage the world, faith willing to take risks. We need a theology that helps faith sing and dance on life's journey.
I am delighted to write this series with my colleague and friend Professor McLelland. While we may talk about different themes, and take different approaches, we share a common concern for the faith of the church in our time. And it's worth remembering that for theology to do its job well, theologians of the church have to be free from the church in order to be free for the church.
