8. Christian theology.
The etymology and thus the word meaning of "theology" is not doubtful, as in the case of the word "religion". Θεολογία is apparently λόγος περί τον θεόν and, taken subjectively, denotes knowledge of God or doctrines of God; taken objectively, doctrines of God.162) Similar word formations are psychology, physiology, biology, astrology, etc. Thomas Aquinas famously says of theology: theologia a Deo docetur, Deum docet et ad Deum ducit.163) This is factually correct. But Baier rightly reminds: Nomen θεοϋ in compositione cum nomine λόγος obiectum denotat.164)
161) Cf. Zezschwitz, RE. 2 VII, 585 ff. Luther describes the content of the Catechism in the "Short Preface" to the Large Catechism as "an instruction for children and the simple", as "a children's doctrine, so that every Christian should know for necessity, so that whoever does not know this could not be counted among Christians and not be admitted to any sacrament", about catechisms in general and Luther's Catechism in particular with indication also of the more recent literature cf. F. Bente in Concordia Triglotta, Histor. Introduction, pp. 62-93 [see BookOfConcord here to here].
162) Luthardt, Compendium, p. 3. Walther, L. u. W. 14, 5. Augustine, De Civ. Dei VIII, 1 [lines 15-16; English ed. The City of God here]: Verbo Graeco [theologiae] significari intelligimus de divinitate rationem sive sermonem.
163) In Quenstedt, Systema 1, 1.<w:t xml:space="preserve">164) Comp. ed. Walther, I, 2.
45 ><w:t xml:space="preserve"> and concept of theology. [English ed. 42]
As for the use of language (usus loquendi), the word theology does not occur in Holy Scriptures. The ancient theologians say: theologia est vox non έγγραφος, sed άγραφος, quamvis non άντίγραφος. Regarding the heading of the Revelation of St. John: 3Ιωάννου τον θεολόγον, Calov remarks according to Gerhard: Theologi nomen non Iohannes sibi sumpsit, sed qui inscriptionem libri fecit.165) With regard to the use of language, it should be further noted that the word theology and theologian is found not only in the Christian Church, but also among the heathen. And this cannot alienate us. Because the heathen know that there is a God,166) they have also endeavored to have a knowledge and doctrine of God, and have called the people who, in their opinion, have done something special in this respect "theologians" and the result of their effort "theology." Examples of this are abundant.167) Calov therefore says: Si primam vocis theologiae impositionem attendas, videtur ea gentilibus tribuenda, a quibus postmodum in ecclesiae usum dimanavit.168)
As far as the use of language within the Christian Church is concerned, the word "theology" and also the concrete "theologian" have not always been used in the same sense. The following should be remembered in advance: Because the words are not an expression given in Scripture, but an ecclesiastical usage, there should be no dispute about the words either, as long as concepts are connected with the words which do not contradict Scripture,
165) Biblia Illust. z. St.<w:t>166) Rom. 1 and 2.
167) Aristotle says (Metaph. I, 3) of Thales and those who speculated before Thales about the origin of things that they theologized (θεολογήσαντες). According to Josephus (c. Apionem I, 2), Pherekydes of Syros wrote a work as early as the 6th century under the title θεολογία, wherein he philosophized περί τών ουρανίων καί θείων [about the heavens and things divine]. Cicero says (De Nat. Deorum III, 21): Principio Ioves tres numerant ii, qui theologi nominantur. Augustine mentions (De Civ. Dei VI, 6) according to Varro, a contemporary of Cicero, three types of pagan theology: mythicon genus, quo maxime utuntur poetae, physicon, quo philosophi utuntur, civile, quod populi et sacerdotes nosse et administrare debent. Augustine's criticism of heathen theology in the same and subsequent chapters is interesting; on the use of the word "theology" by the heathen, cf. Buddeus, Inst., 1741, sqq. 48 sqq. August Hahn, Lehrb. d. christl. gl. 2 I, 104 s. C. F. W. Walther, Lehre u. Wehre 1868, p. 5 f.
168) Isagoge 2 I, 8.
46 ><w:t>The nature and concept of theology. [English ed. 42-43]
but are contained in the Scriptures according to their substance. The latter is the case when "theology" is understood:
1. the special knowledge of God and doctrine of God which, according to Scripture, should be peculiar to those who are appointed to the public ministry of preaching in the congregation. The διδακτικός, “apt to teach” (1 Tim. 3:2), describes the special teaching ability of an επίσκοπος who has to supply a congregation of God (1 Tim. 3:5). This will be explained in more detail under the following section;169)
2. the knowledge of God and the doctrine of God of the teachers of the future public teachers, i.e. the knowledge of God of the persons we call theological professors today. Timothy also exercised this activity when he is instructed in 2 Tim. 2:2 that he should command (παράθον) what he heard from the apostle Paul to faithful men who will be able to teach others also;170)
3. the doctrine of God, which belongs to all Christians. Luther remarks on the words Jn. 3:16 ("God so loved the world" etc.): "These are such words that no one can justify or exhaust, and yes, if they were believed correctly, they should make a good theologian or rather a strong, cheerful Christian, who could speak and teach about Christ correctly, judge all other doctrines, yes, counsel and comfort everyone and suffer everything that comes before him."171)
169) Quenstedt, I, 13: Theologia acroamatica est, quae mysteria fidei accuratius et prolixius edocet, confirmat et contrarios sanae doctrinae errores refellit, estque episcoporum et presbyterorum in ecclesia.
170) Quenstedt, I, 13: Theologia acroamatica est ... imprimis eorum, qui in academiis non Christianos simpliciter, sed futuros Christianorum doctores informant et κατ' εξοχήν theologi dicuntur. It is interesting to note what Luther says specifically about "doctoral promotions" from time to time. On the one hand, he calls doctoral promotions "masks." On the other hand, he does not reject the thing per se, but he likes it when those who are to be created recognize that the thing itself is nothing, but let themselves be adorned with the doctoral larvae for the service of the word. (XXI a, 564. Cf. also II, 260.)
171) St. L. XI, 1103. Luther also calls the centurion of Capernaum "theologus" with the reasoning that he "disputes so beautifully and Christianly that it would be enough for one who has been a doctor for four years. (XII, 1185.) And on Rom. 12:7 Luther remarks: "See what St. Paul makes for doctores in Scripture, namely, all who have faith, and no one else. These are to judge and adjudicate all doctrines, and their judgment (is to) be valid, it meets alike pope, councils, and all the world." (XII, 335.) Gerhard also mentions, L. De Nat. Theol., § 4, that the word theology is used pro fide et religione Christiana, quae omnibus fidelibus, doctis aeque ac indoctis, communis est, ut sic theologi dicantur, quicunque norunt fidei articulos
47 ><w:t xml:space="preserve"> and concept of theology. [English ed. 44]
4. the knowledge and doctrine of individual parts of the Christian religion, namely of the deity of Christ and in connection with it of the Trinity.172) This usage of language has been quite universally held down to our time. We, too, call the doctrines of the deity of Christ and the Trinity "theology in the narrower sense," as distinguished from cosmology, anthropology, Christology, ecclesiology, and so on.
In the meanings given, "theology" and "theologian" are used in a sense that is contained in Scripture. On the other hand, there is a use of language contrary to Scripture when theology is supposed to denote a knowledge and doctrine of God and divine things that supposedly goes beyond faith in the Scriptural word or seeks to elevate faith to knowledge. This is the πρώτον ψευδός of recent theology in its various shades. We must
iisque assentiuntur. After 1 Petr. 3:15; Col. 3:16 etc. Gerhard could have added what he also says in other places (L. De Minist. Eccl., § 67): atque eos [articulos fidei] docent et profitentur. Of course, even among the so-called laity there are again differences in the knowledge of God and doctrinal ability. In our synod the term "lay theologian" is in use. We understand by it such Christians in our midst whose knowledge of Christian doctrines and interest in church matters exceed the average. Such lay theologians existed in the apostolic church, as we may assume from the greeting list Rom. 16. In the great majority of cases, the "lay theologians" have been a blessing to the Church. Cf. L. u. W. 1860, p. 352, on the unjustified fear of "laymen in the synods".
172) Thus, Gregory of Nazianzus († c. 390) received the epithet δ θεολόγος after publishing his addresses in defense of the divinity of Christ. It is also certain that the Fathers of the Church attached the title of theologian even to John the Evangelist, because he teaches with special emphasis the eternal, essential deity of Christ. Thus Athanasius (in the fourth century) writes of the Gospel of John: Ü φηβι καί ό θεολόγος άνήρ έν αρχή ήν ό λόγος. [“As also the theologian says: ‘In the beginning was the Word.’”] Theology as the doctrine of the divine nature of Christ is then distinguished by the Fathers of the Church from economy (οικονομία, dispensatio) as the doctrine of Christ in his incarnation. Thus Gregory of Nazianzus says: Αλλος έστί λόγος τής θεολογίας ή τής φνσεως, άλλος τής οικονομίας [“The doctrine of the theology or of the nature is one thing, the doctrine of the economy is another.”]. It is connected with this special sense of θεολογία that the verb theologize, is used precisely in the sense of "to confess as God." Walther quotes (L. u. W. 1868, p. 7) the words of Athanasius (De S. Trin, dial. 3. opp. ed. Bonutius II, 190 sq.): Πώς γάρ δννη θεολογήσαι τό πνεύμα, ό μή θέλων είπεϊν την αυτήν ουσίαν και 5ο£αν καί βουλήν πατρός και υΐοϋ. To designate the doctrine of the mystery of the Trinity Basil uses "theology" in the words: Quomodo non erit necessarium silere, ne theologiae dignitas verborum penuria et tenuitate periclitari videatur. (Sermo de fide et trinitate. Opp. I, 371. L. u. W. 1868, p. 8.)
48 ><w:t xml:space="preserve"> The nature and concept of theology. [English ed. 44-45]
constantly explain to the studying youth that there is not a knowledge but a self-deception and a non-knowledge, if someone thinks to get beyond the faith in the written word of Christ with his knowledge of God and the doctrine of God. This has already been explained in detail under the section "The number of religions in the world".173)
Since, as has already been noted, the terms "theology" and "theologian" are not a scriptural but only an ecclesiastical expression, we prefer, with older Lutheran theologians, to understand by theology the godliness required for the administration of the public ministry. We therefore understand by theology, taken subjectively or concretely, the efficiency (Ικανότης, habitus) wrought by the Holy Spirit in a Christian to perform the functions of the public ministry of preaching, that is, to teach God's Word from the Scriptures publicly and especially purely, to refute the false doctrines that arise, and thus to lead sinful men to faith in Christ and to salvation.174) The individual parts of this definition will be described in more detail later. By theology, taken objectively or as doctrine, we then understand the Christian doctrine (doctrina) presented orally or in writing, to the extent and in the form that a steward of the public ministry should hold it.175) Both of these terms are contained in the substance of Scripture. The subjective term is found 2 Cor. 3:5-6: ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης. The objective term is present e.g. 2 Tim. 1:13: Ύποτύπωσιν έχε νγιαινόντων λόγων ών παρ εμοϋ ήκουσας,176) This term is also to be explained in more detail on the basis of Scripture.
173) p. 18 f.
174) Quenstedt: Theologia habitualiter et concretive considerata est habitus intellectus θεόσδοτος practicus per Verbum a Spiritu Sancto homini de vera religione collatus, ut eius opera homo peccator per fidem in Christ ad Deum et salutem aeternam perducatur. [Google] (Systema I, 16.) Likewise Gerhard (L. De Natura Theologiae, § 31).
175) Quenstedt, 1, 16: Theologia, systematice et abstractive spectata, est doctrina ex Verbo Dei exstructa, qua homines in fide vera et vita pia erudiuntur ad vitam aeternam, vel est doctrina e revelatione divina hausta, monstrans, quomodo homines de Dei per Christ cultu ad vitam aeternam informandi. [Google]
176) It is by no means a witty mockery when, in the interest of "doctrinal freedom," it has been asked whether perhaps the apostle Paul had written a "normative
49 ><w:t>The nature and concept of theology. [English ed. 45]
Of course, theology, conceived as efficiency (Ικανότης), is the first and proper concept of the word, while theology, conceived as doctrine, can be called theology only in the second and derivative sense of the word, because "theology must first be in the soul of man before it can be addressed by him, presented in speech or writing.177)
dogmatics" in the form of Hutter's Compendium Locorum Theologicorum. From 2 Tim. 1:13, this much is clear: 1. That Timothy heard from the apostle Paul νγιαίνοντες λόγοι, that is, words expressing pure divine truth, not corrupted by human opinion; 2. That the apostle did not recite them to Timothy for entertainment or mere amusement, but as νποτνπωσις, image, model, pattern, norma sanorum verborum, by which Timothy was to be guided in his teaching ministry, which is still more particularly expressed by the έχε, "Hold!" "Hold fast!" is expressed. Thus, if we do not reinterpret the words, it will probably come down to a "normal dogmatics" that we have heard. Plitt z. St.: "What I have given you be your original, sound words, sound doctrine, as Tit. 1:9; 1 Tim. 3:9 in opposition to false doctrines." Matthies z. St.: "νποτνπωσις, as 1 Tim. 1:16, the distinct basic form, the original and model, the standard represented." Huther in Meyer's Commentary wants to translate only "image," and adds, "If de Wette, Wiesinger, and others translate νποτνπωσις just by 'model,' so also Luther, this is inaccurate, since the relation expressed herein is not in the word itself." But the relation is demanded by the context. An image to be followed is eo ipso a model.
177) Thus Walther, L. u. W. 14, 9. Musäus, Introd. in Theol. 1679, p. 3: Doctrina de Deo rebusque divinis provenit ab habitu theologiae estque eius effectus. Luthardt, Comp. 10, p. 4, does indeed want to excuse the old Lutheran theologians when they grasped theology primo loco as a personal attribute, namely as the aptitude to teach Word of God and to lead sinners to salvation; but he nevertheless adds reprovingly: "In that definition, however, both the direct relation of theology to salvation and its version as a personal quality, though meant in the best sense of religious seriousness, are not scientifically correct." This criticism also has no discernible meaning from Luthardt's point of view. When he describes theology with Kahnis as "the scientific self-consciousness of the church," he likewise conceives of theology as a "personal quality," since every "self-consciousness," including "scientific" self-consciousness, presupposes persons to whom it attaches as a quality. An impersonal self-consciousness is a contradiction in terms. In fact, Luthardt wants to have thought also of persons within the church, namely of the theologians, who, in contrast to the ordinary Christians, possess a scientific self-consciousness. Only this does not agree with the assertion that theology is "the scientific self-consciousness of the church", because the theologians, especially also those who are endowed with scientific self-consciousness, are not the church, thank God.
50 ><w:t>The nature and concept of theology. [English ed. 46-47]