Theology is both scientia (Latin for "knowledge") and sapientia (Latin for "wisdom"). This is the ancient perspective of theology - a perspective that is participatory, holistic, and transformational.

In her book, By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine, Ellen Charry argues for a recovery of sapiential theology. Scientia is important to theology, but it is only of penultimate importance. Sapience, on the other hand, is of ultimate importance, for it "includes correct information about God but emphasizes attachment to that knowledge. Sapience is engaged knowledge that emotionally connects the knower to the known." (4)

Modernity separated these two aspects of theology, giving prominence to scientia to the exclusion and subsequent loss of sapientia. "Theology came to be thought of as the intellectual justification of the faith, apart from the practice of the Christian life" (5). Consequently, sapiential truth

is unintelligible to the modern secularized construal of truth. Modern epistemology not only fragmented truth itself, privileging correct information over beauty and goodness, it relocated truth in facts and ideas. The search for truth in the modern scientific sense is a cognitive enterprise that seeks correct information useful to the improvement of human comfort and efficiency rather than an intellectual activity employed for spiritual growth. Knowing the truth no longer implied loving it, wanting it, and being transformed by it, because the truth no longer brings the knower to God but to use information to subdue nature. (236)

Sapience is holistic and participatory, and thus it makes no claim to objectivity. Because of this, sapience is viewed with suspicion by those with modern leanings. As a participatory holistic knowledge its ultimate purpose is spiritual wisdom - the formation of God's life and character in human believers and communities. It is a personal participation with truth rather than simply a rational agreement with propositional statements.

Practicing Theology and Practicing Medicine

Because theology is sapiential, the practice of theology has more in common with the practice of medicine - which is a science but so much more.

A good doctor must have information about the human body, health, and disease. This corresponds to scientia. However, more is needed than this, because the goal of the practice of medicine is the well-being of one's patients. Therefore, the doctor must also possess "highly skilled judgment - the ability to interpret clinical data based on the knowledge at hand" (12). Finally, the doctor's patient must trust her in her diagnosis and treatment in order to benefit from her knowledge.

When the practice of theology is viewed in this way we discover that "Christian claims are not incredible; all of these circumstances are present in modern medicine, to which people flock ever more devotedly" (16).

This aretegenic (virtue producing) function of theology was at the heart of theology prior to modernity. As Christian theologians "formulated, reformulated, and revised Christian doctrine, its moral, psychological, and social implications were uppermost in their minds" (233).

Reconnecting Truth to Goodness

Jesus often used healing metaphors to speak of his work. His teaching ministry was an expression of his compassion and brought healing (cf. Mark 6:34).

I agree with Charry that we must recapture "the sapiential, aretegenic and participatory dimensions of doctrinal interpretation" (237). An emphasis on sapience would put scientia in its proper place, that is, as a means to spiritual transformation. Truths or theories which do not further this goal would then be seen in their proper light, as second or third-order concerns, and not absolutely necessary to virtuous Christian living.

By embracing a sapiential theology, we will recapture the mystical component of Christian theology that has been lost in the West.

Johannine talk of dwelling in God, or Paul's phrase "being in Christ," or Eastern theology's talk of deification were dismissed as types of mysticism that permitted a dangerous confusion between creature and Creator. The classical holistic notion of truth was deemed dangerous to piety, especially in the West, where the older notion came to be associated with Pelagianism. (236)

Truth must be reconnected to kindness, beauty, and goodness. Futhermore, it must be reconnected to spiritual growth in Christian virtue and moral excellence. Charry is correct when she states that "theologians must think of themselves as spiritual directors" (239). It is necessary to reconnect theology with wise and virtuous living. "For theology is not just an intellectual art; it cultivates the skill of living well" (240).

It is tragic that modern theologians have allowed doctrine and practice to be separated to the point where "the idea of practicing Christian doctrine is an oxymoron" (240). Charry points us in the right direction in regard to integrating teaching and life once again.

© Richard J. Vincent, 2004