The vision of the pastor theologian is to bridge the divide between the practice of ministry and the theory of academia by encouraging pastors to become adept theologians. Because systematic theology revolves around the concerns of the church, it is not unreasonable that the implied focus for the pastor theologian is a topically oriented systematic theology that reflects the pastor’s ministerial context and experience. However, bridging the divide between ministry and academia by utilizing biblical theology may be a more effective approach. Richard Fuhr and Andrea Köstenberger provide four distinct benefits of biblical theology that support its use by pastor theologians; biblical theology embraces the historical, literary, and theological context of Scripture, develops theology by inductively starting from the text, accommodates the theological tension and diversity within the canon, and builds upon themes or motifs rather than imposing categories upon the text. [1] Due to the distinctive benefits of biblical theology, it appears reasonable that the ideas espoused in the concept of a pastor theologian are transferrable to biblical theology and biblical scholarship.
The integration of biblical theology into the role of pastor theologian may play out in the ministry of teaching, preaching, counseling, discipling, and any other form of ministry where the Word of God is administered. For instance, imagine a situation where the pastor discovered that a young woman in his congregation had an infant who just passed away from sudden infant death syndrome. Systematic theology has traditionally adopted a doctrine of original sin that declares that everyone is born sinful by inheriting the sin nature of Adam due to his disobedience in the Garden of Eden. The application of the traditional doctrine may leave the young mom wondering if her baby is in heaven. Little comfort may be gained from a discussion around the age of accountability, especially with the scarcity of biblical support for the concept. [2] Alternatively, recent biblical theologians have re-engaged the standard text that supports the traditional doctrine, Romans 5:12, and recognized that it is death that is inherited, not sin. [3] If these biblical theologians are correct, the pastoral implications for grieving parents or parents of children with significant mental disabilities are profound.
My context of ministry is pastoral counseling. The integration of biblical theology into the role of a pastor theologian may play out in various ways including counseling frameworks and specific counseling situations. For example, a pastor theologian involved in pastoral counseling may want to use a counseling framework that utilizes a cognitive or cognitive behavioral approach to counseling and question whether it aligns with Scripture. By utilizing systematic theology to assess the framework deductively, the theologian may find significant support in numerous verses such as Romans 12:2, Philippians 4:8, and Ephesians 4:23. Alternatively, by utilizing biblical theology, the historical, literary, and theological context will likely provide further insight. For instance, although Ephesians 4:23 clearly states “to be renewed in the spirit of your minds,” the literary context highlights the unity between mind renewal and the believer’s new creation status. [4] Accordingly, by examining the verse in context and investigating additional intertextual issues, the cognitive framework may require expansion beyond cognition in order to align with Scripture. Admittedly, the example is an oversimplification. However, the point remains: the concept of a pastor theologian is transferable to the realm of biblical theology.
The Pastor Theologian: Resurrecting an Ancient Vision
Three roles exist for pastoral theologians: a local theologian, a popular theologian, and an ecclesial theologian. Gerald Hiestand and Todd Wilson explain that local theologians minister primarily to the local church with a strong knowledge of Christian doctrine, popular theologians expand their range of influence by translating theology to other pastors and laity, and finally, ecclesial theologians engage the scholarship of other theologians and scholars. [5] Although a pastor theologian may engage in one role more than the other roles, an overlap should exist. First, a local community of believers is important for all pastor theologians. Second, all pastor theologians ought to be sensitive to opportunities beyond a local congregation to bridge the gap between ministry and academia when possible. Finally, even if the pastor theologian’s primary focus is engaging other scholars and theologians, to restrict the dissemination of knowledge to other interested parties seems irresponsible. Accordingly, an overlap between the three roles is optimal.
The popular theologian probably best describes my goal and vision for ministry. My ministry focus is pastoral counseling. Thus, one of my goals is not only to translate academic theology to other pastors and laity, but also to licensed therapists interested in integrating Christian theology into their practice. Furthermore, I used to be an executive pastor for a traditional local congregation. The church grew rapidly, but the teaching pastor and I recognized that lives were not being transformed. Accordingly, I currently pastor a very small local congregation on Sunday mornings that consists mostly of former ministers who have been removed from their churches for various reasons. I see myself continuing in this role, but hope to spend most of my effort as a popular theologian. Finally, I would thoroughly enjoy the role of an ecclesial theologian, especially as a conversation partner with other PhD’s in the fields of theology, counseling, and psychology, but I am not sure I have the capability or talent to fill that role.
When I enrolled in the PhD program for biblical exposition, I was unclear about the vision of the program. However, upon reading the vision of a pastor theologian in both assigned books, the need for the program and its application to my ministry became clear. I was uncomfortable applying to a PhD in theology because I was concerned that the required specialization would not fit my ministry context. I was looking for a program with the possibility for some application to a pastoral counseling environment. Furthermore, since my focus of ministry is primarily pastoral counseling, the standard DMin program also seemed to lack cohesion with God’s leading. I was looking for a program that was more research oriented and flexible with regard to application. Accordingly, the vision of a pastor theologian with a PhD in biblical exposition seems to provide the desired integration of research and application.
The pastor theologian can engage in a variety of vocational ministries. The obvious role of a pastor theologian is in a traditional local congregation. However, a pastor theologian also could engage in a missionary vocation. With thousands of missionaries leaving the mission field each year, one wonders if the theological anemia that faces the church also faces missionaries and contributes to the high attrition rate. A less obvious, but no less important, vocation would be a worship pastor, worship arts pastor, or musician. A cursory review of music and the arts quickly exposes the lack of theological training that exists in many of the initiatives. Finally, in my own area of interest, the concept of a pastor theologian also aligns with the vocation of pastoral counseling. The number of Christian counselors providing services that lack solid theological content is staggering due to the absence of theological training necessary to extend such services. I hope I can play a small part in rectifying the problem.
_____________________________________
[1] Richard Alan Fuhr Jr. and Andreas J. Köstenberger, Inductive Bible Study: Observation, Interpretation, and Application Through the Lenses of History, Literature, and Theology (Nashville: B&H Academic, 2016), 340–48.
[2] Without referencing specific Scripture, Millard Erickson provides a common systematic defense of the age of accountability by asserting that the inherited guilt of Adam “is only a conditional imputation of guilt.” However, to assert that Adam’s guilt is inherited and simultaneously conditioned lacks definitive support from biblical theology. Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 582.
[3] See Mark E. Biddle, Missing the Mark: Sin and Its Consequences in Biblical Theology (Nashville: Abingdon, 2005). See also Michael S. Heiser, “Romans 5:12,” Dr. Michael S. Heiser, accessed August 18, 2019, http://drmsh.com/romans-512/.
[4] Unless otherwise noted, all biblical passages referenced are in the English Standard Version (Wheaton, IL: Crossway, 2008).
[5] Gerald Hiestand and Todd Wilson, The Pastor Theologian: Resurrecting an Ancient Vision (Grand Rapids: Zondervan, 2015), 79–87.
Bibliography
- Biddle, Mark E. Missing the Mark: Sin and Its Consequences in Biblical Theology. Nashville: Abingdon, 2005.
- Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013.
- Fuhr, Richard Alan, Jr. and Andreas J. Köstenberger. Inductive Bible Study: Observation, Interpretation, and Application Through the Lenses of History, Literature, and Theology. Nashville: B&H Academic, 2016.
- Hiestand, Gerald, and Todd Wilson. The Pastor Theologian: Resurrecting an Ancient Vision. Grand Rapids: Zondervan, 2015.
