A few weeks ago I wrote a blogpost, “Theology is not Just for Theologians.” This week Edmond Sanganyado ran a post (“Becoming a Better Theologian“) on the same subject, where he queried more than twenty theologians on how to grow in knowing and loving God (i.e., theology). He received responses from Jonathan Leeman, Kevin Vanhoozer,  Tim Challies, to name a few. He also included a few thoughts I shared.

I’ve developed those reflections further below, and laid out twelve aspects to growing as a ‘theologian’ (i.e., one who thinks about God). These are addressed to individuals in the church but could easily be adapted by pastors to encourage his congregation to grow in grace and knowledge of the Lord Jesus Christ (2 Peter 3:18), which is the aim of spiritually-enriching theology.

Twelve Ways to Grow in the Grace and Knowledge of the Lord

1. Delight Yourself in the Lord. 

Good theology begins with a soul satisfaction in the Lord. This includes conversion, but goes further. Because understanding is enhanced or hindered by our loves, the first thing a good theologian must do is love God in and through the gospel of Jesus Christ. “Delight yourself in the Lord, and he will give you the desires of your heart” (Psalm 37:4) is not just a command for decision-making, it is also necessary for doctrine-making.

Often heresy and errant theology (which are not exactly the same) are produced by men who are embittered towards God or trying to win the approval of others. In other words, because biography shapes theology (as in the case of Friedrich Schleiermacher), it is possible for bad theology to crop up from some misunderstood crisis in life. At the same time, good theology is sweetened by the grace given in times of suffering. Martin Luther said suffering was essential for making a theologian. A good theologian, by implication, must think rightly about God in trying times. And thus he or she must begin with delighting in the Lord.

2. Saturate yourself with Scripture. 

There is no good theology without a broad understanding of the Bible. Most theological imbalances result from considering only a part of Scripture. To be a faithful theologian, one must master the Scriptures. Or, better, be mastered by the Scriptures. Those with a Master of Divinity or a Doctorate in Theology may or may not have mastered the Scriptures. Such programs should give tools for understanding the Bible, but good  Scriptural saturation is a life-long goal that all should pursue.

3. Pray.

There is no illumination of God’s Word without the Spirit (1 Corinthians 2:10–16). And there is no knowledge of God without prayer. David Helm makes this point emphatically in his book Expositional Preaching,

The ‘work’ of theological reflection can only be done through prayer. There is an intimate connection between the revelation of the identity of Christ—seeing him as the fulfillment of the Scriptures—and moments of prayerful quiet.

Luke makes this connection on a number of occasions. When Peter responds to Jesus’s question, “But who do you say that I am?” with “the Christ of God,” the readers had just been told that Jesus was praying alone (Luke 9:18–20). In other words, Luke wants his readers to know that Jesus was revealed to Peter in the context of prayer. The transfiguration, when Jesus was revealed in his glory as the Son, the Chosen One, follows Jesus taking Peter, James, and John to go to the mountain and pray (Luke 9:28–36). Back in the beginning of the Gospel, aged Simeon and Anna are both identified as pious people of prayer—statements that immediately precede God’s revealing Jesus to them (Luke 2:27, 37; cf. Luke 28–32, 38). Even when God reveals the identity of Jesus at his baptism, Luke records that the heavens were opened and the God spoke, claiming Jesus as his Son. Luke records that the heavens opened just as Jesus was praying (Luke 3:21–22). (68)

What should we make of this? David Helm answers directly: “Luke could not have been any clearer: God reveals Jesus to people as a consequence of prayer” (69). Though speaking of preaching, the same applies for doing theology. And of course, preaching is  “doing theology.” If you want to be a good theologian, therefore, pray that God would open your eyes to behold the wonder of his law (Psalm 119:18).

4. Listen to good expositional preaching.

Bad theology is typically the fruit of bad interpretation. Because good hermeneutical principles are more often caught that taught, the best way to grow in interpretation is to read and listen to good expositors. Some faithful expositors include John Piper, Jason Meyer, Mark Dever, Ligon Duncan, and D.A. Carson.

5. Read good books.

There are lots of mediocre Christian books. Since we only have limited time, aspiring theologians should discipline themselves to read the best. Ask your pastor for a list of excellent books. For starters he are twelve books every theologian should read.

6. Think of yourself theologically.

Many put off theology because they think “I’m not a theologian. I’ve never had training, etc.” This is a wrong way to think. Made in the image of God we are by nature theological. The question is not, “Am I a theologian.” You are. Everyone is. The question should be, “Am I a good theologian.”

If you think of yourself theologically (as one who thinks constantly about God and the meaning of life in his world), it will prompt you to ask good questions of the Bible. It will heighten your appetite for knowing him more—which is the basis of theology.

7. Talk to others about what you are thinking, reading, studying.

Theological growth is best conducted with others. Seminary is great for this, but so is a theology breakfast, a Puritan book club, or a weekly Bible study that studies Scripture and looks for theological truths. Don’t do theology alone.

In the church, theology should not be something that is relegated to a Gnostic few. Rather, every pastor should labor to help his congregation to “think theologically” and to help his people engage in theology  for the sake of doxology and praxis. Designed to be a “pillar and buttress of truth,” the church is the ideal environment for theology to be pursued. More over, because of the local environment and critical needs found among the body of Christ, it is here were theology is most likely to avoid speculation and dry cogitation.

8. Find good teachers.

Ideally, theologically-minded teachers are in your local church. If not, find a few trusted pastor-theologians whose writing stir you to think more biblically and worship more passionately. Learn from them. Go to a conference where they speak; build friendships with others.

Invite these speakers to your church. Introduce them to your friends. Built relationships with other like-minded believers and be inclusive and gregarious with your circle of theological friends.

9. Love the Church. 

Theology pursued as an end in itself leads to speculation and pride. Theology pursued, however, for the sake of the church crushes the teacher and purifies the doctrine. In truth, nothing will make you ask better questions and give more life-giving answers than serving in the church.

10. Crucify amusements.

Amuse literally means to “not think,” a-muse. Television, Facebook, video games, and addictions to sports, politics, etc. are the best way to avoid growing as a theologian. Reading is imperative for knowing God and thinking can only be conducted with a commitment to shutting down distractions and devoting time (in the morning, at night, in the drive) to meditating on God and his word. In short, it is impossible to become a theologian without a commitment to reading.

11. Suffer.

In a helpful article about Martin Luther (“Oratio, Meditatio, Tentatio: What Makes a Theologian?” Concordia Theological Quarterly 66.3 [2002]: 255-67), John Kleinig observes the way Luther elevated prayer, meditation (on Scripture), and suffering as the three necessary components for “making a theologian.” As he argues all theology is speculative until it is tested by fire. And often saints grow the most when salted with suffering. As Psalm 119:67 says, “Before I was afflicted I went astray, but now I keep your word.”

On this point, Luther wrote: