Everyone is a theologian of sorts, though not everyone thinks clearly or takes the time to reflect on the meaning of the words they use, and therefore studying theology is necessary because so much muddled theology exists… Generally speaking “theology” (θεολογία) may be defined as reasoning (λόγος) about God (Θεός), though such reasoning is grounded in the philosophical activity of apprehending truth about ultimate reality. And just as everyone is a theologian (either a good one or not), so everyone is a philosopher of some kind or another, that is, a person who opines about the ultimate questions of life. To be a conscious person (as opposed to being numb or asleep) implies that you are haunted by “big questions” (for example, “Who are we?” “Where did we come from?” “Why are we here?” “Where are we going?” and “What does it all mean?”), and therefore every self-reflective soul cannot escape the need to think clearly. Indeed disciples of Yeshua are called talmidim (תַּלְמִידִים), that is, “learners” who have a duty before God to know and live the truth. We are to “study to show ourselves approved before God, rightly understanding the Word of Truth” (2 Tim. 2:15). The alternative to being talmud chacham (a wise student) is to be muddled about what you believe and why your believe it. Faith is called the conviction (ἔλεγχος) or “argument” of truth (see Heb. 11:6). Not knowing the truth makes you vulnerable to various forms of philosophical deception and theological error, as it is written: “Beware lest anyone cheat you through philosophy and empty deceit, according to the traditions of men, according to the basic principles of the world, and not according to Messiah” (Col. 2:8). “However, we speak wisdom (σοφία) among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing, but we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory” (1 Cor. 2:6-7). Knowing the truth sets us free (John 4:24, John 8:32; 2 Cor. 3:17).
Because we must both love the truth and discern what is false, clear thinking is required of us. “Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered” (Lewis). Now philosophy is philosophy, but loving God is something more… Faith is not just a “head trip,” but a “heart trip,” and therefore it is essential to immerse the passions in all that we do. There is a real danger of intellectualizing faith, becoming something of a “professor” about God or a “Bible answer man” where you live “up in your head,” full of sophisticated thinking about abstruse matters while disregarding the existential pathos and demands of the gospel…. Over the years I have read theologians that make God seem so remote and abstract that you wonder who or what is being talked about, after all. There is a danger to regard God as an “object’ of knowledge — a glorious, superlative, and supreme thing to study — but a “thing” none the less. Tragically those who argue about theology have yet to learn the first lesson that true philosophy can offer, namely, that most of the time we don’t really know (or fully understand) what we are thinking or saying. Being aware of our own blind spots requires forsaking our supposed infallibility and humbling acknowledging our own ignorance. We see “through a glass darkly.” The intellect can act as a “defense” against what the Living God says to the wounded heart. That’s always been the danger of mere “religion,” after all, offering recipes and rituals, dogmas and assured theological confessions, while forgetting the desperate and hurting souls who must find God or die….
God of Abraham, God of Isaac, God of Jacob — not of the philosophers and scholars.” These words represent Pascal’s change of heart. He turned, not from a state of being where there is no God to one where there is a God, but from the God of the philosophers to the God of Abraham. Overwhelmed by faith, he no longer knew what to do with the God of the philosophers; that is, with the God who occupies a definite position in a definite system of thought. The God of Abraham . . . is not susceptible of introduction into a system of thought precisely because He is God. He is beyond each and every one of those systems, absolutely and by virtue of his nature. What the philosophers describe by the name of God cannot be more than an idea. (Martin Buber: Eclipse of God, 1952)
Hebrew Lesson:
