In a given situation, there are very few markers that would separate a Christian from a non-Christian based on mannerisms and beliefs. Many have proclaimed that the divorce rate between the two groups are identical, others point to obvious hypocrisy amongst Christians while Christians themselves harbor sinful hearts and desires that further negate any visible differences between Christians and non-Christians. If one were to attempt to pinpoint any specific cause and reason for this lack of delineating characteristics, they would be hard-pressed to find any one reason. The cause, however, is easy to pinpoint: Folk theology, which has permeated Western Christendom almost completely and can be defined as “a kind of theology that rejects critical reflection and enthusiastically embraces simplistic acceptance of an informal tradition of beliefs and practices composed mainly of clichés and legends” (Grenz and Olson, 1996) The Church’s choice to not preach from Biblical scholarship and teaching proper theology are two chief reasons Folk theology has had such a profound influence on the world today.
Everyone is a theologian, something some might deny, but none can escape. Karl Barth said: “There is no man who does not have his own god or gods as the object of his highest desire and trust, or as the basis of his deepest loyalty and commitment.” (1963) Similarly, Stanley Grenz and Roger Olson state that: “Every person must at some point in life wrestles with the questions that point to the ultimate question of God.” (1996) Since every person contemplates God (or a god) at some point in their life, they become theologians. From this point, the question is whether they become good theologians or bad. Grenz and Olson point out five levels of theology, with both ends of the spectrum being negative. These levels are based upon the level of critical reflection within each and are listed in order of least to most reflection: folk theology, lay theology, ministerial theology, professional theology and academic theology. The “safe zones” of theology are lay, ministerial and professional while folk and academic represent the “danger zones” of theology as one rejects critical reflection and the other does nothing more than critically reflect. (Grenz and Olson, 1996) It is folk theology that is the most prevalent as it is simply easier to practice. When people do not want to “work” at their understanding of who God is or what His desire for their lives are, “folk” often becomes the most practiced form of theology. This form of theology reflects a lack of preaching from Biblical scholarship.
Grenz and Olson correctly state that “[t]he Bible is, of course, foundational” (1996), while speaking of theology. It is true that God reveals Himself in nature and special revelation, but His primary means of communicating with His people for millennia has been through His word. Looking again at the wisdom of Barth, this point is further explained:
A definite intellectual task is set for the theologian and others by the Gospel, by the work and word of God which we attested to in the Holy Scriptures and proclaimed in the communica sanctorum of every day and age. If this task were not set for him or if he should mistake and exchange it for another task (such as that of the philosopher, historian, or psychologist), he might still be a studiosus, but he would no longer be a studiosus theologae. (1963)
What this means is that God’s word and His Holy Scriptures direct the task of the theologian and without this direction, even noble studies prove themselves to be mere studies. Without proper study and subsequent preaching from this Biblical scholarship, folk theology can thrive as Biblical reflection is not practiced. The danger with Biblical scholarship is the same danger with Biblical navel gazing: it has a potential to not go anywhere (academic theology). When Biblical scholarship is tethered to the purpose and message of the Gospel, both folk and academic theology can be properly avoided and even combatted. From Biblical scholarship, proper theology is presented as a by-product.
The simple word “theology” has a tendency to scare many Christians and non-Christians alike. Allister McGrath speaks of the need for theology:
There are many reasons for wanting to think about the Christian faith in more detail. Those who are not Christians will be interested in learning what Christians believe and why. For Christians, theological reflection can lead to personal enrichment, and a deepened appreciation of their faith. (2008)
Though theology has a tendency to either bring about visions of tweed and elbow patches or scare people away, the benefits are blaringly obvious for both Christians and non-Christians. Reinforcing the benefits for Christians, Michael Jinkins states: “Theology is, you might say, an act of worship, in which we stand under (thus, understand) and in relationship to the Word of God through the power of the Holy Spirit.” (2001) Worship is not only good; it is also a requirement for those who believe and God’s desire for those who do not. Therefore, the issue at and is that proper theology is not being taught and the benefits are then not being experienced. Instead, the negatives of folk theology permeate as there is no line by which to measure improper theologies. To simply teach proper theology would not be enough though, as it places a continual reliance upon another when it comes to understanding who God is and His desires for His people. The greater need is for the process of theology to be taught. Instead of giving a Christian a morsel of good theology, proper methods of theology must be taught and reinforced from an early age and in many facets of Church ministries.
When something bad happens in the world, God is often blamed. When a “believer” encounters trials and suffering as Scripture promises, many deem God to be unjust and claim to not believe in Him. As pain, suffering and evil are everywhere, people often take these as proof that there is no God, or that the god that does exist is not good, loving and pure. Each of these scenarios reveals more about whom the person is and their theology than it reveal the True and Living God. Many in the world today are caught up in folk theology and are subsequently unwilling to critically reflect on what they believe in order to test it against Truth. Regretfully, many in the world today are not subjected to preaching from Biblical scholarship or proper theology in the Church either.
References
Barth, K. (1963). Evangelical theology, an introduction. New York, NY: Holt, Rinehart and Winston.
Grenz, S. J., & Olson, R. E. (1996). Who needs theology?: An invitation to the study of God. Downers Grove, IL: InterVarsity Press.
Jinkins, M. (2001). Invitation to theology. Downers Grove, IL: InterVarsity Press.
McGrath, A. E. (2004). Theology: The basics. Malden, MA: Blackwell Pub.
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