I want to express my gratitude to the organizers of this gathering, some of whom have gone out of their way to encourage myself and my colleagues at Princeton Theological Seminary to attend. Unfortunately, a scheduling conflict prevents my presence, and I do not know whether any of my colleagues will be able to participate. Given these circumstances, and the organizers’ desire for the presence of a Princeton Seminary voice, I offer the following reflections. In what follows, I provide brief answers to the What? Who? and Why? questions posed by the gathering’s organizers. All of this is in service to answering the prompt: Why, concretely, should theology persist? For whom should it or will it exist?
First, what is theology? Considered formally, theology is the church’s critical reflection upon its proclamation, in word and deed, of the good news of Jesus Christ – the Gospel. Considered materially, theology is the attempt to describe with conceptual care what this Gospel means for how we understand ourselves and our relationships – with each other, with creation, and with God. Theology is thus the province of a particular community – the church – but is an activity performed for the sake of the world.
Second, who is a theologian? Insofar as theology is the church’s critical reflection upon its proclamation of the Gospel, every member of the church – every Christian – is called to be a theologian. Within the Christian community it is not a question of whether or not one is a theologian, but whether or not one is an intentional theologian and, ultimately, whether one is a good or bad theologian. The quality of one’s theologizing is dependent upon one’s faithfulness in allowing the Gospel to decisively determine one’s theology.
Third, why theology? The purpose for theological existence should now be clear – the church must critically reflect on its proclamation of the Gospel. But, let us take this question as referring to that particular endeavor undertaken by the professional theologian. In this case, the church identifies among its members those who are particularly gifted for the theological task, setting them apart for the task of intensive theological thinking. The task of such a “theologian” is to do what the rest of the church does, only with greater intellectual care and rigor. The professional theologian then, regardless of what other loyalties the academy or society might foist upon her – and these may well be important responsibilities – is first and foremost a servant of the church.
Finally: Why, concretely, should theology persist? For whom should it or will it exist? The answer I must give to this question should now be clear: theology both should and will persist so long as the body of Christ finds itself tasked with the proclamation of the Gospel. Given that this proclamation is the church’s raison d’être, theology will persist as long as does the church. Furthermore, and contrary to Christian eschatologies that imagine the visio Dei as humanity’s ultimate end, it may well be that heaven will ring with celebratory proclamation of the Gospel – and, consequently, hum with the drone of theological discussion – εἰς τὸν αἰῶνα.