When it comes to theology, I will fall toward the side of e the Reformers, Edwards,
Machen and Ockenga. Sproul wrote, “When we engage in the quest to understand
God, it is theology. When our quest is limited to understanding how people react
to theology, it is religion.”[1] As Vanhoozer and Strachan both alluded to in their
writings, too many pastors and Christians are solely pursuing religion leaving
theology to academia, where it too is twisted all too often to be anthropocentric.
With human-focused religion, the church leans toward human needs and desires
forgetting that our purpose is to glorify God, not seek what God can do for us.
Moreover, I have witnessed more than a few churches ruined and split by the
partisanship of human politics.
After graduating from High School, I left the church and religion, having had no
theological foundation taught to me and no inkling of what the word even meant.
It was not until more than twenty years later, following some miraculous turns of
events, that I was introduced to Christian apologetics leading into theology, where
I began to understand and feel drawn toward God and Christianity. When I began
attending church, multiple different churches, and denominations, I was stunned
by the hesitancy of pastors refusing to equip the laity with theology and the lack
of foundational theology among the pastorate. More than a few times, I was told
too much theology was too difficult for the congregation. Mind you, these were
not at liberal churches but steadfast conservative denominations.
Therefore, when Vanhoozer observes, “What has Thomas Aquinas’s understanding
of the persons of the Trinity as subsistent relations to do with visiting a deacon
who has just learned he has pancreatic cancer, or the economic Trinity with
church members struggling with unemployment? For that matter, what bearing
does the doctrine of the Trinity have on the life of the church at all? To think that
it has no bearing is as unfortunate as it is false” resonates well with my
experience.[2] It also represents the paucity of knowledge of too many pastors,
elders, and mature members of the church. How can the church leaders equip,
disciple, and spiritually form congregants when they are mere spiritual infants?
McQuilkin notes well, “Humans have been designed for worship, but we can easily
create God-substitutes. Westerners shouldn’t deceive themselves into thinking that
idolatry is primitive and perhaps charming. Those who think this do not
understand it. John Calvin called the human heart an idol-producing factory – a
fact irrespective of West and non-West.”[3] I couldn’t agree more. So many
churches and pastors, with their watered-down theology if present at all, elevate
attendance, budget, and fancy churches above Scriptural truth and above the
Creator. We all have sins and idols we struggle with, but with a depth of theology
and Scriptural knowledge, it certainly makes for an easier time repenting of these
transgressions and, as Paul asserts, “to put off your old self, which belongs to
your former manner of life and is corrupt through deceitful desires, and to be
renewed in the spirit of your minds, and to put on the new self, created after the
likeness of God in true righteousness and holiness” (Ephesians 4:22-24).[4]
[1] R.C. Sproul, What is Reformed Theology (Grand Rapids, MI: Baker Books, 1997),
18.
[2] Kevin J. Vanhoozer, and Owen Strachan, The Pastor as Public Theologian:
Reclaiming a Lost Vision (Grand Rapids, MI: Baker Academic, 2015), 6.
[3] Robertson McQuilkin, and Paul Copan, An Introduction to Biblical Ethics: Walking
in the Way of Wisdom (Downers Grove, IL: InterVarsity Press, 2014), 190.
[4] Unless otherwise noted, all biblical references are in the English Standard
Version (Wheaton, IL: Crossway, 2001).
